Theravāda Collection on Monastic Law
A translation of the Pali Vinaya Piṭaka into English
by
Bhikkhu Brahmali
2021 SuttaCentral
Read online at SuttaCentral.com
Creative Commons Zero
ms1V_1Namo tassa Bhagavato Arahato Sammāsambuddhassa. Homage to the Buddha, the Perfected One, the fully Awakened One
Verañjakaṇḍa At Verañjā: the origin of Monastic Law
ms1V_2Tena samayena buddho bhagavā verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks. Assosi kho verañjo brāhmaṇo—A brahmin in Verañjā was told:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—That good Gotama has a fine reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’, ‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti, With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti; He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.”
ms1V_3Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca—That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said,
“sutaṁ metaṁ, bho gotama—“I’ve heard, good Gotama, ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. that you don’t bow down to old brahmins, stand up for them, or offer them a seat. Tayidaṁ, bho gotama, tatheva? Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? I’ve now seen that this is indeed the case. Tayidaṁ, bho gotama, na sampannamevā”ti. This isn’t right.”
ms1V_4“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. “Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti. If I did, their head would explode.”
ms1V_5“Arasarūpo bhavaṁ gotamo”ti? “Good Gotama lacks taste.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti. “There’s a way you could rightly say that I lack taste. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_6“Nibbhogo bhavaṁ gotamo”ti? “Good Gotama has no enjoyment.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti. “There’s a way you could rightly say that I have no enjoyment. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_7“Akiriyavādo bhavaṁ gotamo”ti? “Good Gotama teaches inaction.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti. “There’s a way you could rightly say that I teach inaction. Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa. For I teach the non-doing of misconduct by body, speech, and mind. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. I teach the non-doing of the various kinds of bad, unwholesome actions. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_8“Ucchedavādo bhavaṁ gotamo”ti? “Good Gotama is an annihilationist.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti. “There’s a way you could rightly say that I’m an annihilationist. Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa. For I teach the annihilation of sensual desire, ill will, and confusion. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. I teach the annihilation of the various kinds of bad, unwholesome qualities. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_9“Jegucchī bhavaṁ gotamo”ti? “Good Gotama is disgusting.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti. “There’s a way you could rightly say that I’m disgusting. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. For I am disgusted by misconduct by body, speech, and mind. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi. I am disgusted by the various kinds of bad, unwholesome qualities. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_10“Venayiko bhavaṁ gotamo”ti? “Good Gotama is an exterminator.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti. “There’s a way you could rightly say that I’m an exterminator. Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa. For I teach the extermination of sensual desire, ill will, and confusion. Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. I teach the extermination of the various kinds of bad, unwholesome qualities. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.”
ms1V_11“Tapassī bhavaṁ gotamo”ti? “Good Gotama is austere.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti. “There’s a way you could rightly say that I’m austere. Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.
ms1V_12“Apagabbho bhavaṁ gotamo”ti? “Good Gotama is an abortionist.”
“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti. “There’s a way you could rightly say that I’m an abortionist. Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi. For one who has abandoned any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call an abortionist. Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Now I’ve abandoned any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi. But that’s not what you had in mind.
ms1V_13Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose, brahmin, there was a hen with eight, ten, or twelve eggs, Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. which she had properly covered, warmed, and incubated. Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti? The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?”
“Jeṭṭhotissa, bho gotama, vacanīyo. “It’s to be called the eldest, So hi nesaṁ jeṭṭho hotī”ti. for it’s the eldest among them.”
“Evameva kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. “Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening. Svāhaṁ, brāhmaṇa, jeṭṭho seṭṭho lokassa. I, brahmin, am the world’s eldest and best.
ms1V_14Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. I was firmly energetic and had clarity of mindfulness; my body was tranquil and my mind stilled and unified. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Fully secluded from the five senses, secluded from unwholesome mental qualities, I entered and remained in the first absorption, which has movement of the mind, as well as the joy and bliss of seclusion. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Through the stilling of the movement of the mind, I entered and remained in the second absorption, which has internal confidence and unification of mind, as well as the joy and bliss of stillness. Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti—Through the fading away of joy, I remained even-minded, mindful, and fully aware, experiencing bliss directly, and I entered and remained in the third absorption of which the noble ones declare: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. ‘You are even-minded, mindful, and abide in bliss.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. Through the abandoning of bliss and pain and the earlier ending of joy and aversion, I entered and remained in the fourth absorption, which has neither pain nor bliss, but consists of purity of mindfulness and even-mindedness.
ms1V_15So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—I recollected many past lives, that is, ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; ‘There I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan. so tato cuto amutra udapādiṁ; Passing away from there, I was reborn elsewhere, tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; and there I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan. so tato cuto idhūpapanno’ti. Passing away from there, I was reborn here.’ Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. In this way I recollected many past lives with their characteristics and particulars. Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, This was the first true insight, which I attained in the first part of the night. avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—Delusion was dispelled and true insight arose, darkness was dispelled and light arose, yathā taṁ appamattassa ātāpino pahitattassa viharato. as happens to one who is heedful, energetic, and diligent. Ayaṁ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. This, brahmin, was my first breaking out, like a chick from an eggshell.
ms1V_16So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—With superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. In this way, with superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions. Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, This was the second true insight, which I attained in the middle part of the night. avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—Delusion was dispelled and true insight arose, darkness was dispelled and light arose, yathā taṁ appamattassa ātāpino pahitattassa viharato. as happens to one who is heedful, energetic, and diligent. Ayaṁ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. This, brahmin, was my second breaking out, like a chick from an eggshell.
ms1V_17So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. Then, with my mind stilled, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’ ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’ Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ vimuccittha. When I knew and saw this, my mind was freed from the corruption of sensual desire, from the corruption of desire to exist, from the corruption of views, and from the corruption of delusion. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence. Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, This was the third true insight, which I attained in the last part of the night. avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—Delusion was dispelled and true insight arose, darkness was dispelled and light arose, yathā taṁ appamattassa ātāpino pahitattassa viharato. as happens to one who is heedful, energetic, and diligent. Ayaṁ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti. This, brahmin, was my third breaking out, like a chick from an eggshell.”
ms1V_18Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca—That brahmin then said to the Buddha,
“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. “Good Gotama is the eldest! Good Gotama is the best! Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Wonderful, good Gotama, wonderful! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there— evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. just so has the Buddha made the Teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Please accept me as a lay follower who’s gone for refuge for life. Adhivāsetu ca me bhavaṁ gotamo verañjāyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by keeping silent, and the brahmin understood. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
ms1V_19Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṁ. At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṁ vassāvāsaṁ upagatā honti. Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses. Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti. In the horse pen they prepared portion upon portion of steamed grain for the monks.
Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them. Āyasmā panānando patthapulakaṁ silāyaṁ pisitvā bhagavato upanāmeti. Taṁ bhagavā paribhuñjati. Venerable Ānanda crushed a portion on a stone, took it to the Buddha, and the Buddha ate it.
ms1V_20Assosi kho bhagavā udukkhalasaddaṁ. And the Buddha heard the sound of the mortar. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; When Buddhas know what is going on, sometimes they ask and sometimes not. kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; They know the right time to ask and when not to ask. atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Buddhas ask when it is beneficial, otherwise not, Anatthasaṁhite setughāto tathāgatānaṁ. for Buddhas are incapable of doing what is unbeneficial. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
ms1V_21Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, udukkhalasaddo”ti? And so the he said to Ānanda, “Ānanda, what’s this sound of a mortar?” Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. Ānanda told him what was happening.
“Sādhu sādhu, ānanda. “Well done, Ānanda. Tumhehi, ānanda, sappurisehi vijitaṁ. Pacchimā janatā sālimaṁsodanaṁ atimaññissatī”ti. You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.”
ms1V_22Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said,
“etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. “At present, Sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. Na sukarā uñchena paggahena yāpetuṁ. It’s not easy to get by on almsfood. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṁ sampannaṁ—seyyathāpi khuddamadhuṁ anīlakaṁ; evamassādaṁ. But the undersurface of this great earth abounds with food, tasting just like pure honey. Sādhāhaṁ, bhante, pathaviṁ parivatteyyaṁ. Bhikkhū pappaṭakojaṁ paribhuñjissantī”ti. Would it be good, Sir, if I inverted the earth so that the monks may enjoy the nutrition in those sprouts?”
“Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṁ karissasī”ti? “But what will you do, Moggallāna, with the creatures that live there?”
“Ekāhaṁ, bhante, pāṇiṁ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. “I’ll transform one hand to be like the great earth and make those creatures go there. Ekena hatthena pathaviṁ parivattessāmī”ti. I’ll then invert the earth with the other hand.”
“Alaṁ, moggallāna, mā te rucci pathaviṁ parivattetuṁ. “Let it be, Moggallāna, don’t invert the earth. Vipallāsampi sattā paṭilabheyyun”ti. Those creatures might lose their minds.”
“Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṁ piṇḍāya gaccheyyā”ti. “In that case, Sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?”
“Alaṁ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṁ piṇḍāya gamanan”ti. “Let it be, Moggallāna, don’t pursue this.”
ms1V_23Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—Soon afterwards, while reflecting in private, Venerable Sāriputta thought, “katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi; “Which Buddhas had a long-lasting spiritual life, and which not?” katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
ms1V_24Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said, “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Just now, Sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life, and which not?” ‘katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī’ti. Katamesānaṁ nu kho, bhante, buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
ms1V_25“Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosi. “Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti. But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.”
ms1V_26“Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti? “And why did the spiritual life established by the former three Buddhas not last long?”
“Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. “They made no effort to give detailed teachings to their disciples. Appakañca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. Apaññattaṁ sāvakānaṁ sikkhāpadaṁ. Anuddiṭṭhaṁ pātimokkhaṁ. Nor did they lay down training rules or recite a monastic code. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṁseti. It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind. Taṁ kissa hetu? Why? Yathā taṁ suttena asaṅgahitattā. Because they’re not held together with a string. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly.
ms1V_27Akilāsuno ca te bhagavanto ahesuṁ sāvake cetasā ceto paricca ovadituṁ. Instead they were untiring at instructing their disciples by reading their minds. Bhūtapubbaṁ, sāriputta, vessabhū bhagavā arahaṁ sammāsambuddho aññatarasmiṁ bhiṁsanake vanasaṇḍe sahassaṁ bhikkhusaṅghaṁ cetasā ceto paricca ovadati anusāsati—At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying, ‘evaṁ vitakketha, mā evaṁ vitakkayittha; ‘Think like this, not like that; evaṁ manasikarotha, mā evaṁ manasākattha; pay attention like this, not like that; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. abandon this and attain that.’ Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānānaṁ evaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go. Tatra sudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over. Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti. This is why the spiritual life established by those Buddhas did not last long.”
ms1V_28“Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti? “Why then did the spiritual life established by the latter three Buddhas last long?”
“Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ. “The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples. Bahuñca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ, They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses. paññattaṁ sāvakānaṁ sikkhāpadaṁ, uddiṭṭhaṁ pātimokkhaṁ. And they laid down training rules and recited a monastic code. Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṁseti. It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind. Taṁ kissa hetu? Why? Yathā taṁ suttena susaṅgahitattā. Because they are held together with a string. Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ. Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time. Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti. This is why the spiritual life established by those Buddhas lasted long.”
ms1V_29Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said, “etassa, bhagavā, kālo. Etassa, sugata, kālo. “This is the time, Venerable Sir, Yaṁ bhagavā sāvakānaṁ sikkhāpadaṁ paññapeyya, uddiseyya pātimokkhaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikan”ti. for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.”
“Āgamehi tvaṁ, sāriputta. Āgamehi tvaṁ, sāriputta. “Hold on, Sāriputta. Tathāgatova tattha kālaṁ jānissati. The Buddha knows the appropriate time for this. Na tāva, sāriputta, satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha.
ms1V_30Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṁ patto hoti. And they don’t appear until the Sangha has attained long standing, Yato ca kho, sāriputta, saṅgho rattaññumahattaṁ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. ms1V_31Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṁ patto hoti. great size, Yato ca kho, sāriputta, saṅgho vepullamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. ms1V_32Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṁ patto hoti. an abundance of the best material support, Yato ca kho, sāriputta, saṅgho lābhaggamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. ms1V_33Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṁ patto hoti. or great learning. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes.
ms1V_34Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence. Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.”
ms1V_35Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“āciṇṇaṁ kho panetaṁ, ānanda, tathāgatānaṁ yehi nimantitā vassaṁ vasanti, na te anapaloketvā janapadacārikaṁ pakkamanti. Then the Buddha said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering the country without taking leave of those who invited them to spend the rainy-season residence. Āyāmānanda, verañjaṁ brāhmaṇaṁ apalokessāmā”ti. Let’s go to the brahmin of Verañjā and take leave.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, Sir.”
ms1V_36Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The brahmin approached the Buddha, bowed, and sat down.
Ekamantaṁ nisinnaṁ kho verañjaṁ brāhmaṇaṁ bhagavā etadavoca—“nimantitamha tayā, brāhmaṇa, vassaṁvuṭṭhā, apalokema taṁ, And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you. “icchāma mayaṁ janapadacārikaṁ pakkamitun”ti. We wish to depart to wander the country.”
“Saccaṁ, bho gotama, nimantitattha mayā vassaṁvuṭṭhā; api ca yo deyyadhammo so na dinno. “It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything. Tañca kho no asantaṁ, That’s not good. nopi adātukamyatā, taṁ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. It’s not because I didn’t want to, but because household life is so busy. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would you and the Sangha of monks please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by keeping silent. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left.
ms1V_37Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. The following morning the brahmin prepared various kinds of fine food in his own house and then had the Buddha informed that the meal was ready.
ms1V_38Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat. Atha kho verañjo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ticīvarena acchādesi, ekamekañca bhikkhuṁ ekamekena dussayugena acchādesi. And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine food. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth. Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left.
ms1V_39Atha kho bhagavā verañjāyaṁ yathābhirantaṁ viharitvā anupagamma soreyyaṁ saṅkassaṁ kaṇṇakujjaṁ yena payāgapatiṭṭhānaṁ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṁ nadiṁ uttaritvā yena bārāṇasī tadavasari. After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. After remaining at Benares for as long as he liked, he set out wandering toward Vesālī. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. When he eventually arrived, Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyanti. he stayed in the hall with the peaked roof in the Great Wood.
ms1V_40Verañjabhāṇavāro niṭṭhito. The section for recitation on Verañjā is finished.
Paṭhamapārājikasikkhāpada 1. The first training rule on expulsion
1. Sudinnabhāṇavāra First sub-story: the section for recitation on Sudinna
ms1V_41Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī. Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṁ vesāliṁ agamāsi kenacideva karaṇīyena. On one occasion Sudinna went to Vesālī on some business together with a number of friends. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people. Addasa kho sudinno kalandaputto bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi—“yannūnāhampi dhammaṁ suṇeyyan”ti. When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?” Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. He then approached that gathering and sat down.
Ekamantaṁ nisinnassa kho sudinnassa kalandaputtassa etadahosi—As he was sitting there, he thought, “yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; “The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”
Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.
ms1V_42Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding,
“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Pabbājetu maṁ bhagavā”ti. “Venerable Sir, please give me the going forth.”
“Anuññātosi pana tvaṁ, sudinna, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? “But, Sudinna, do you have your parents’ permission?”
“Na kho ahaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti. “No.”
“Na kho, sudinna, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti. “Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.”
“Sohaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. “I’ll do whatever is necessary, Sir, to get my parents’ permission.”
ms1V_43Atha kho sudinno kalandaputto vesāliyaṁ taṁ karaṇīyaṁ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said, “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; “Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure. icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give me permission to go forth.”
Evaṁ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ— “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. “But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma Even if you died we wouldn’t want to lose you. kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti. So how can we allow you to go forth into homelessness while you’re still living?”
ms1V_44Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—Sudinna asked his parents a second “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ— “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti. ms1V_45Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—and a third time, “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ— “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. but got the same reply. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.
ms1V_46Atha kho sudinno kalandaputto—“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti, tattheva anantarahitāya bhūmiyā nipajji—He then lay down on the bare ground and said, “idheva me maraṇaṁ bhavissati pabbajjā vā”ti. “I’ll either die right here or go forth!” Atha kho sudinno kalandaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. And he did not eat at the next seven meals.
ms1V_47Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. His parents repeated what they had said, adding, Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya? Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, “Get up, Sudinna, eat, drink, and enjoy yourself! bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Enjoy the pleasures of the world and do acts of merit. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. We won’t allow you to go forth.” Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi. But Sudinna did not respond.
ms1V_48Dutiyampi kho …pe… His parents said the same thing a second tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—and a third time, “tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṁ te akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi. but Sudinna remained silent.
ms1V_49Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—Then Sudinna’s friends went to him and repeated three times what his parents had said. “tvaṁ khosi, samma sudinna, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṁ pana taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajāya. Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṁ kalandaputtaṁ etadavocuṁ— “tvaṁ khosi, samma sudinna …pe… tatiyampi kho sudinno kalandaputto tuṇhī ahosi. When Sudinna still did not respond,
ms1V_50Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṁ—Sudinna’s friends went to his parents and said, “ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno— ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. “Sudinna says he’ll either die right there on the bare ground or go forth. Sace tumhe sudinnaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. If you don’t allow him to go forth, he’ll die there. Sace pana tumhe sudinnaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. But if you allow him to go forth, you’ll see him again afterwards. Sace sudinno nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. And if he doesn’t enjoy the going forth, what alternative will he have but to come back here? Anujānātha sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti. So please allow him to go forth.”
“Anujānāma, tātā, sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti. “Alright, then.”
Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—And Sudinna’s friends said to him, “uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti. “Get up, Sudinna, your parents have given you permission to go forth.”
ms1V_51Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up. Atha kho sudinno kalandaputto katipāhaṁ balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said, “anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Venerable Sir, I’ve gotten my parents’ permission to go forth. Pabbājetu maṁ bhagavā”ti. Please give me the going forth.”
Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. He then received the going forth and the full ordination in the presence of the Buddha. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṁsukūliko sapadānacāriko, Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, ate only almsfood, was a rag-robe wearer, and went on continuous almsround. aññataraṁ vajjigāmaṁ upanissāya viharati. And he lived supported by a certain Vajjian village.
ms1V_52Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood. Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Sudinna considered this and thought, Bahū kho pana me vesāliyaṁ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. “I have many wealthy relatives in Vesālī. Yannūnāhaṁ ñātī upanissāya vihareyyaṁ. Why don’t I get them to support me? Ñātī maṁ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṁ lacchanti, ahañca piṇḍakena na kilamissāmī”ti. My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.”
ms1V_53Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. He then put his dwelling in order, took his bowl and robe, and set out for Vesālī. Anupubbena yena vesālī tadavasari. Tatra sudaṁ āyasmā sudinno vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. Assosuṁ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṁ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṁ abhihariṁsu. His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi. Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms. Kalandagāme sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami. As he was going on continuous almsround, he came to his own father’s house.
ms1V_54Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge. Atha kho āyasmā sudinno taṁ ñātidāsiṁ etadavoca—Sudinna said to her, “sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. “If that’s to be thrown away, sister, put it here in my almsbowl.”
Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṁ etadavoca—She then went to his mother and said, “yaggheyye, jāneyyāsi, “Please be aware, madam, ayyaputto sudinno anuppatto”ti. that master Sudinna is back.”
“Sace, je, tvaṁ saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti. “Gosh, if you’re telling the truth, you’re a free woman!”
ms1V_55Tena kho pana samayena āyasmā sudinno taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. As Sudinna was eating the previous evening’s porridge at the base of a certain wall, Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṁ sudinnaṁ taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjantaṁ. his father was coming home from work. Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—When he saw him sitting there, he went up to him and said, “atthi nāma, tāta sudinna, ābhidosikaṁ kummāsaṁ paribhuñjissasi. “But, Sudinna, isn’t there … What! You’re eating old porridge! Nanu nāma, tāta sudinna, sakaṁ gehaṁ gantabban”ti? Why don’t you go to your own house?”
“Agamimha kho te, gahapati, gehaṁ. “We went to your house, householder. Tatāyaṁ ābhidosiko kummāso”ti. That’s where we received this porridge.”
Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṁ gahetvā āyasmantaṁ sudinnaṁ etadavoca— “ehi, tāta sudinna, gharaṁ gamissāmā”ti. Sudinna’s father took him by the arm and said, “Come, let’s go home.”
Atha kho āyasmā sudinno yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Sudinna went to his father’s house and sat down on the prepared seat. Atha kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca— “bhuñja, tāta sudinnā”ti. His father said to him, “Please eat, Sudinna.”
“Alaṁ, gahapati, kataṁ me ajja bhattakiccan”ti. “There’s no need. I’m done for today.”
“Adhivāsehi, tāta sudinna, svātanāya bhattan”ti. “Then come back for the meal tomorrow.”
Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi. Sudinna consented by keeping silent, and he got up from his seat and left.
ms1V_56Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṁ opuñjāpetvā dve puñje kārāpesi—ekaṁ hiraññassa, ekaṁ suvaṇṇassa. The next morning Sudinna’s mother had the floor smeared with fresh cow-dung, She then piled up two heaps, one with money and one with gold. Tāva mahantā puñjā ahesuṁ, orato ṭhito puriso pārato ṭhitaṁ purisaṁ na passati; pārato ṭhito puriso orato ṭhitaṁ purisaṁ na passati. The heaps were so large that a man standing on one side could not see a man standing on the other. Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṁ paññāpetvā tirokaraṇīyaṁ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife, “tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti. “Now please adorn yourself in the way our son Sudinna found you especially attractive.”
“Evaṁ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. “Yes, madam.”
ms1V_57Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat. Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṁ sudinnaṁ etadavoca—His father went up to him, uncovered the heaps, and said, “idaṁ te, tāta sudinna, mātu mattikaṁ itthikāya itthidhanaṁ, aññaṁ pettikaṁ aññaṁ pitāmahaṁ. “This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Please return to the lower life, enjoy wealth, and make merit.”
“Tāta, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti. “I can’t, father. I’m enjoying the spiritual life.”
Dutiyampi kho …pe… Sudinna’s father repeated his request and Sudinna replied as before. tatiyampi kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca—When Sudinna’s father repeated his request a third time, Sudinna said, “idaṁ te, tāta sudinna, mātu mattikaṁ, itthikāya itthidhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Vadeyyāma kho taṁ, gahapati, sace tvaṁ nātikaḍḍheyyāsī”ti. “If you wouldn’t get offended, I could tell you what to do.”
“Vadehi, tāta sudinnā”ti. “Let’s hear it.”
“Tena hi tvaṁ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi. “Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges. Taṁ kissa hetu? And why? Yañhi te, gahapati, bhavissati tatonidānaṁ bhayaṁ vā chambhitattaṁ vā lomahaṁso vā ārakkho vā so te na bhavissatī”ti. Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.”
Evaṁ vutte, āyasmato sudinnassa pitā anattamano ahosi— “kathañhi nāma putto sudinno evaṁ vakkhatī”ti. His father became upset, thinking, “How can our son Sudinna say such things?”
ms1V_58Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—He then said to Sudinna’s ex-wife, “tena hi, vadhu, tvaṁ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṁ kareyyā”ti. “Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?”
Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṁ sudinnaṁ etadavoca—Sudinna’s ex-wife took hold of his feet and said, “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? “What are these nymphs like, sir, for which you practice the spiritual life?”
“Na kho ahaṁ, bhagini, accharānaṁ hetu brahmacariyaṁ carāmī”ti. “Sister, I don’t practice the spiritual life for the sake of nymphs.”
Atha kho āyasmato sudinnassa purāṇadutiyikā— “ajjatagge maṁ ayyaputto sudinno bhaginivādena samudācaratī”ti, tattheva mucchitā papatā. His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there.
ms1V_59Atha kho āyasmā sudinno pitaraṁ etadavoca—Sudinna said to his father, “sace, gahapati, bhojanaṁ dātabbaṁ detha, “If there’s food to be given, householder, give it, mā no viheṭhayitthā”ti. but don’t annoy me.”
“Bhuñja, tāta sudinnā”ti. “Eat, Sudinna,” he said. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṁ sudinnaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ. And Sudinna’s mother and father personally served and satisfied him with various kinds of fine food.
Atha kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ bhuttāviṁ onītapattapāṇiṁ etadavoca—When Sudinna had finished his meal, his mother said to him: “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. “Sudinna dear, our family is rich. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Please return to the lower life, enjoy wealth, and make merit.”
“Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti. “Mother, I can’t. I’m enjoying the spiritual life.”
ms1V_60Dutiyampi kho …pe… His mother repeated her request a second time, but got the same reply. tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—She then said, “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. “Our family is wealthy, Sudinna. Tena hi, tāta sudinna, bījakampi dehi—Please give us an offspring, mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti. so that the Licchavīs don’t take over our heirless property.”
“Etaṁ kho me, amma, sakkā kātun”ti. “Yes, mother, I can do that.”
“Kahaṁ pana, tāta sudinna, etarahi viharasī”ti? “But where are you staying?”
“Mahāvane, ammā”ti. “In the Great Wood.” Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi. And he got up from his seat and left.
ms1V_61Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—Sudinna’s mother then said to his ex-wife, “tena hi, vadhu, yadā utunī ahosi, pupphaṁ te uppannaṁ hoti, atha me āroceyyāsī”ti. “Well then, as soon as you reach your fertile period, please tell me.”
“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. “Yes, madam.” Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṁsā uppajji. Not long afterwards Sudinna’s ex-wife reached her fertile period, Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṁ etadavoca—“utunīmhi, ayye, pupphaṁ me uppannan”ti. and she reported it to Sudinna’s mother.
“Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti. “Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”
“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. “Yes.”
Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ ādāya yena mahāvanaṁ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him: “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. “Our family, dear Sudinna, is rich. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Please return to the lower life, enjoy wealth, and make merit.”
“Amma, na ussahāmi na visahāmi, “Mother, I can’t. abhirato ahaṁ brahmacariyaṁ carāmī”ti. I’m enjoying the spiritual life.”
ms1V_62Dutiyampi kho …pe… His mother repeated her request a second time, but got the same reply. tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—She then said this: “idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ. Tena hi, tāta sudinna, bījakampi dehi—“Well then, please give us an offspring. mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti. We don’t want the Licchavīs to take over our heirless property.”
“Etaṁ kho me, amma, sakkā kātun”ti, “Alright, mother.” purāṇadutiyikāya bāhāyaṁ gahetvā mahāvanaṁ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṁ methunaṁ dhammaṁ abhiviññāpesi. He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times. Sā tena gabbhaṁ gaṇhi. As a result she conceived.
ms1V_63Bhummā devā saddamanussāvesuṁ—And the earth gods cried out: “nirabbudo vata bho bhikkhusaṅgho nirādīnavo; “Sirs, the Sangha of monks has been free from cancer and danger. sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti. But Sudinna of Kalanda has produced a cancer and endangered it.”
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe… Hearing the earth gods, the gods of the four great kings cried out … tāvatiṁsā devā … the gods of the Thirty-three … yāmā devā … the Yāma gods … tusitā devā … the contented gods … nimmānaratī devā … the gods who delight in creation … paranimmitavasavattī devā … the gods who control the creation of others … brahmakāyikā devā saddamanussāvesuṁ—the gods of the realm of the supreme beings cried out: “nirabbudo vata bho bhikkhusaṅgho nirādīnavo; “Sirs, the Sangha of monks has been free from cancer and danger. sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti. But Sudinna of Kalanda has produced a cancer and endangered it.” Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.
ms1V_64Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son. Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṁ akaṁsu. Sudinna’s friends called him Offspring, Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṁ akaṁsu. while calling Sudinna’s ex-wife Offspring’s mother, Āyasmato sudinnassa bījakapitāti nāmaṁ akaṁsu. and Venerable Sudinna Offspring’s father. Te aparena samayena ubho agārasmā anagāriyaṁ pabbajitvā arahattaṁ sacchākaṁsu. After some time, they both went forth into homelessness and realized perfection.
ms1V_65Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ, ahu vippaṭisāro—But Sudinna was anxious and remorseful, thinking, “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; “This is truly bad for me, yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.” So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi. And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse.
ms1V_66Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṁ sudinnaṁ etadavocuṁ—The monks who were Sudinna’s friends said to him: “pubbe kho tvaṁ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; “In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses. so dāni tvaṁ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. But look at you now. Kacci no tvaṁ, āvuso sudinna, anabhirato brahmacariyaṁ carasī”ti? Could it be that you are dissatisfied with the spiritual life?”
ms1V_67“Na kho ahaṁ, āvuso, anabhirato brahmacariyaṁ carāmi. “I am not dissatisfied with the spiritual life, Atthi me pāpakammaṁ kataṁ; but I’ve done something bad. purāṇadutiyikāya methuno dhammo paṭisevito; I’ve had sexual intercourse with my ex-wife. tassa mayhaṁ, āvuso, ahudeva kukkuccaṁ ahu vippaṭisāro—I’m anxious and remorseful ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun’”ti. because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”
ms1V_68“Alañhi te, āvuso sudinna, kukkuccāya alaṁ vippaṭisārāya yaṁ tvaṁ evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. “No wonder you’re anxious, Sudinna, no wonder you have remorse. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust; visaṁyogāya dhammo desito, no saṁyogāya; for the sake of freedom from bondage, not for the sake of bondage; anupādānāya dhammo desito, no saupādānāya. for the sake of non-grasping, not for the sake of grasping? Tattha nāma tvaṁ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. When the Buddha has taught in this way, how could you choose lust, bondage, and grasping? Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, Hasn’t the Buddha given many teachings for the fading away of lust, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, Hasn’t the Buddha in many ways taught the abandoning of sensual pleasures, kāmasaññānaṁ pariññā akkhātā, the full understanding of the perception of sensual pleasures, kāmapipāsānaṁ paṭivinayo akkhāto, the removal of thirst for sensual pleasures, kāmavitakkānaṁ samugghāto akkhāto, the elimination of thoughts of sensual pleasures, kāmapariḷāhānaṁ vūpasamo akkhāto. the stilling of the fever of sensual pleasures? Netaṁ, āvuso, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. This will affect people’s confidence Atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
ms1V_69Atha kho te bhikkhū āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking Sudinna in many ways, they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ sudinnaṁ paṭipucchi—The Buddha then had the Sangha of monks gathered and questioned Sudinna: “saccaṁ kira tvaṁ, sudinna, purāṇadutiyikāya methunaṁ dhammaṁ paṭisevī”ti? “Is it true, Sudinna, that you had sexual intercourse with your ex-wife?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
ms1V_70Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; Haven’t I given many teachings for the sake of dispassion, not for the sake of lust; visaṁyogāya dhammo desito, no saṁyogāya; for the sake of freedom from bondage, not for the sake of bondage; anupādānāya dhammo desito, no saupādānāya. for the sake of non-grasping, not for the sake of grasping? Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. When I have taught in this way, how could you choose lust, bondage, and grasping? Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito. Haven’t I given many teachings for the fading away of lust, Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito. for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, Haven’t I in many ways taught the abandoning of sensual pleasures, kāmasaññānaṁ pariññā akkhātā, the full understanding of the perceptions of sensual pleasure, kāmapipāsānaṁ paṭivinayo akkhāto, the removal of thirst for sensual pleasure, kāmavitakkānaṁ samugghāto akkhāto, the elimination of thoughts of sensual pleasure, kāmapariḷāhānaṁ vūpasamo akkhāto. the stilling of the fevers of sensual pleasure? Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman. Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter the mouth of a black snake than to enter a woman. Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter a blazing charcoal pit than to enter a woman. Taṁ kissa hetu? Why is that? Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. But this might. Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi, Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. bahūnaṁ kho tvaṁ, moghapurisa, akusalānaṁ dhammānaṁ ādikattā pubbaṅgamo. You are the forerunner, the first performer of many unwholesome things. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya; This will affect people’s confidence, atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
ms1V_71Atha kho bhagavā āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—After giving a teaching on what is right and proper, he addressed the monks:
“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
undefinedFirst preliminary ruling
ms1V_72“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya, pārājiko hoti asaṁvāso”ti. ‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”
ms1V_73Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
ms1V_74Sudinnabhāṇavāro niṭṭhito. The section for recitation on Sudinna is finished.
2. Makkaṭīvatthu Second sub-story: the account of the female monkey
ms1V_75Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane makkaṭiṁ āmisena upalāpetvā tassā methunaṁ dhammaṁ paṭisevati. Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi. Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.
Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṁ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṁsu. Just then a number of monks who were walking about the dwellings came to the one belonging to this monk. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. The female monkey saw those monks coming. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṁ bhikkhūnaṁ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho so bhikkhu imissā makkaṭiyā methunaṁ dhammaṁ paṭisevatī”ti. Ekamantaṁ nilīyiṁsu. The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side. Atha kho so bhikkhu vesāliyaṁ piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood, ms1V_76Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. Atha kho so bhikkhu taṁ piṇḍapātaṁ ekadesaṁ bhuñjitvā ekadesaṁ tassā makkaṭiyā adāsi. he ate one part himself and gave the rest to that female monkey. Atha kho sā makkaṭī taṁ piṇḍapātaṁ bhuñjitvā tassa bhikkhuno kaṭiṁ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṁ dhammaṁ paṭisevati. After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.
ms1V_77Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; The other monks said to him, “Hasn’t a training rule been laid down by the Buddha? kissa tvaṁ, āvuso, makkaṭiyā methunaṁ dhammaṁ paṭisevasī”ti? Why then do you have sexual intercourse with a monkey?”
“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; tañca kho manussitthiyā, no tiracchānagatāyā”ti. “It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.”
“Nanu, āvuso, tatheva taṁ hoti. “But that’s just the same. Ananucchavikaṁ, āvuso, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, āvuso, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… Hasn’t the Buddha given many teachings for the sake of dispassion … kāmapariḷāhānaṁ vūpasamo akkhāto. the stilling of the fevers of sensual pleasure? Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. This will affect people’s confidence, Atha khvetaṁ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking that monk in many ways, they told the Buddha.
ms1V_78Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—The Buddha then had the Sangha of monks gathered and questioned that monk: “saccaṁ kira tvaṁ, bhikkhu, makkaṭiyā methunaṁ dhammaṁ paṭisevī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… Haven’t I given many teachings for the sake of dispassion … kāmapariḷāhānaṁ vūpasamo akkhāto. for the stilling of the fevers of sensual desire? Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a female monkey. Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter the mouth of a black snake than to enter a female monkey. Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ. It would be better for your penis to enter a blazing charcoal pit than to enter a female monkey. Taṁ kissa hetu? Why is that? Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ; For although it might cause death or death-like suffering, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. it would not cause you to be reborn in a bad destination. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. But this might. Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi. Foolish man, you’ve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
undefinedSecond preliminary ruling
ms1V_79“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti. ‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”
ms1V_80Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
ms1V_81Makkaṭīvatthu niṭṭhitaṁ. The account of the female monkey is finished.
3. Santhatabhāṇavāra Third sub-story: the section for recitation on covering
ms1V_82Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṁ bhuñjiṁsu, yāvadatthaṁ supiṁsu, yāvadatthaṁ nhāyiṁsu. Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked. Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā ayoniso manasi karitvā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse. Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṁ ānandaṁ upasaṅkamitvā evaṁ vadanti—After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said,
“na mayaṁ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino; “Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha; attagarahino mayaṁ, bhante ānanda, anaññagarahino. we only have ourselves to blame. Mayamevamhā alakkhikā mayaṁ appapuññā, We were unfortunate and had little merit— ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ. after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end. Idāni cepi mayaṁ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṁ labheyyāma upasampadaṁ, idānipi mayaṁ vipassakā kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyuttā vihareyyāma. If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening. Sādhu, bhante ānanda, bhagavato etamatthaṁ ārocehī”ti. Venerable Ānanda, please inform the Buddha.”
“Evamāvuso”ti kho āyasmā ānando vesālikānaṁ vajjiputtakānaṁ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi. Saying, “Yes,” he went to the Buddha and told him.
ms1V_83“Aṭṭhānametaṁ, ānanda, anavakāso yaṁ tathāgato vajjīnaṁ vā vajjiputtakānaṁ vā kāraṇā sāvakānaṁ pārājikaṁ sikkhāpadaṁ paññattaṁ samūhaneyyā”ti. “It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”
ms1V_84Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—The Buddha then gave a teaching and addressed the monks:
“yo, bhikkhave, sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati so āgato na upasampādetabbo. “Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again. Yo ca kho, bhikkhave, sikkhaṁ paccakkhāya dubbalyaṁ āvikatvā methunaṁ dhammaṁ paṭisevati so āgato upasampādetabbo. But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
undefinedFinal ruling
ms1V_85“Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti. ‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”
undefinedDefinitions
ms1V_91Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. And how is there a revealing of weakness without the training being renounced? Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno longing to be a householder, upāsakabhāvaṁ patthayamāno longing to be a lay follower, ārāmikabhāvaṁ patthayamāno longing to be a monastery worker, sāmaṇerabhāvaṁ patthayamāno longing to be a novice, titthiyabhāvaṁ patthayamāno longing to be a monastic of another religion, titthiyasāvakabhāvaṁ patthayamāno longing to be a lay follower of another religion, assamaṇabhāvaṁ patthayamāno longing to be a non-ascetic, asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “yannūnāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti. and he says and declares: ‘Why don’t I renounce the Buddha?’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way, monks, there’s a revealing of weakness without the training being renounced.
ms1V_92Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “yannūnāhaṁ dhammaṁ paccakkheyyan”ti vadati viññāpeti …pe… he says and declares: ‘Why don’t I renounce the Teaching?’ … “yannūnāhaṁ saṅghaṁ … the Sangha?’ … yannūnāhaṁ sikkhaṁ … the practice?’ … yannūnāhaṁ vinayaṁ … the training?’ … yannūnāhaṁ pātimokkhaṁ … the Monastic Code?’ … yannūnāhaṁ uddesaṁ … the recitation?’ … yannūnāhaṁ upajjhāyaṁ … my preceptor?’ … yannūnāhaṁ ācariyaṁ … my teacher?’ … yannūnāhaṁ saddhivihārikaṁ … my student?’ … yannūnāhaṁ antevāsikaṁ … my pupil?’ … yannūnāhaṁ samānupajjhāyakaṁ … my co-student?’ … yannūnāhaṁ samānācariyakaṁ … my co-pupil?’ … yannūnāhaṁ sabrahmacāriṁ paccakkheyyan”ti vadati viññāpeti. he says and declares: ‘Why don’t I renounce my fellow monastics?’ … “Yannūnāhaṁ gihī assan”ti vadati viññāpeti. ‘Why don’t I become a householder?’ … “Yannūnāhaṁ upāsako assan”ti … ‘Why don’t I become a lay follower?’ … “yannūnāhaṁ ārāmiko assan”ti … ‘Why don’t I become a monastery worker?’ … “yannūnāhaṁ sāmaṇero assan”ti … ‘Why don’t I become a novice?’ … “yannūnāhaṁ titthiyo assan”ti … ‘Why don’t I become a monastic of another religion?’ … “yannūnāhaṁ titthiyasāvako assan”ti … ‘Why don’t I become a lay follower of another religion?’ … “yannūnāhaṁ assamaṇo assan”ti … ‘Why don’t I become a non-ascetic?’ … “yannūnāhaṁ asakyaputtiyo assan”ti vadati viññāpeti. ‘Why don’t I become a non-monastic?’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_93Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “yadi panāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… he says and declares: ‘What if I renounced the Buddha?’ … “yadi panāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… he says and declares: ‘What if I were a non-monastic?’ … “apāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… he says and declares: ‘Perhaps I should renounce the Buddha?’ … “apāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… he says and declares: ‘Perhaps I should be a non-monastic?’ … “handāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… he says and declares: ‘Well then, I should renounce the Buddha.’ … “handāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe… he says and declares: ‘Well then, I should be a non-monastic.’ … “hoti me buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe… he says and declares: ‘I think I should renounce the Buddha.’ … “hoti me asakyaputtiyo assan”ti vadati viññāpeti. he says and declares: ‘I think I should be a non-monastic.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_94Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno longing to be a non-monastic, “mātaraṁ sarāmī”ti vadati viññāpeti … he says and declares: ‘I remember my mother.’ … “pitaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my father.’ … “bhātaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my brother.’ … “bhaginiṁ sarāmī”ti vadati viññāpeti … ‘I remember my sister.’ … “puttaṁ sarāmī”ti vadati viññāpeti … ‘I remember my son.’ … “dhītaraṁ sarāmī”ti vadati viññāpeti … ‘I remember my daughter.’ … “pajāpatiṁ sarāmī”ti vadati viññāpeti … ‘I remember my wife.’ … “ñātake sarāmī”ti vadati viññāpeti … ‘I remember my relations.’ … “mitte sarāmī”ti vadati viññāpeti … ‘I remember my friends.’ … “gāmaṁ sarāmī”ti vadati viññāpeti … ‘I remember my village.’ … “nigamaṁ sarāmī”ti vadati viññāpeti … ‘I remember my town.’ … “khettaṁ sarāmī”ti vadati viññāpeti … ‘I remember my fields.’ … “vatthuṁ sarāmī”ti vadati viññāpeti … ‘I remember my land.’ … “hiraññaṁ sarāmī”ti vadati viññāpeti … ‘I remember my money.’ … “suvaṇṇaṁ sarāmī”ti vadati viññāpeti … ‘I remember my gold.’ … “sippaṁ sarāmī”ti vadati viññāpeti … ‘I remember my profession.’ … “pubbe hasitaṁ lapitaṁ kīḷitaṁ samanussarāmī”ti vadati viññāpeti. he says and declares: ‘I remember my former laughter, chatter, and play.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_95Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “mātā me atthi, sā mayā posetabbā”ti vadati viññāpeti … he says and declares: ‘I have a mother who should be supported by me.’ … “pitā me atthi, so mayā posetabbo”ti vadati viññāpeti … ‘I have a father … “bhātā me atthi, so mayā posetabbo”ti vadati viññāpeti … ‘I have a brother … “bhaginī me atthi, sā mayā posetabbā”ti vadati viññāpeti … ‘I have a sister … “putto me atthi, so mayā posetabbo”ti vadati viññāpeti … ‘I have a son … “dhītā me atthi, sā mayā posetabbā”ti vadati viññāpeti … ‘I have a daughter … “pajāpati me atthi, sā mayā posetabbā”ti vadati viññāpeti … ‘I have a wife … “ñātakā me atthi, te mayā posetabbā”ti vadati viññāpeti … ‘I have relations … “mittā me atthi, te mayā posetabbā”ti vadati viññāpeti. he says and declares: ‘I have friends who should be supported by me.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_96Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “mātā me atthi, sā maṁ posessatī”ti vadati viññāpeti … he says and declares: ‘I have a mother; she’ll support me.’ … “pitā me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a father; he’ll support me.’ … “bhātā me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a brother; he’ll support me.’ … “bhaginī me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a sister; she’ll support me.’ … “putto me atthi, so maṁ posessatī”ti vadati viññāpeti … ‘I have a son; he’ll support me.’ … “dhītā me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a daughter; she’ll support me.’ … “pajāpati me atthi, sā maṁ posessatī”ti vadati viññāpeti … ‘I have a wife; she’ll support me.’ … “ñātakā me atthi, te maṁ posessantī”ti vadati viññāpeti … ‘I have relations; they’ll support me.’ … “mittā me atthi, te maṁ posessantī”ti vadati viññāpeti … ‘I have friends; they’ll support me.’ … “gāmo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have a village; I’ll live by means of it.’ … “nigamo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have a town; I’ll live by means of it.’ … “khettaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have fields; I’ll live by means of them.’ … “vatthu me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have land; I’ll live by means of it.’ … “hiraññaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have money; I’ll live by means of it.’ … “suvaṇṇaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti … ‘I have gold; I’ll live by means of it.’ … “sippaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti. he says and declares: ‘I have a profession; I’ll live by means of it.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_97Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno longing to be a non-monastic, “dukkaran”ti vadati viññāpeti … he says and declares: ‘This is difficult to do.’ … “na sukaran”ti vadati viññāpeti … ‘This isn’t easy to do.’ … “duccaran”ti vadati viññāpeti … ‘This is difficult.’ … “na sucaran”ti vadati viññāpeti … ‘This isn’t easy.’ … “na ussahāmī”ti vadati viññāpeti … ‘I can’t endure.’ … “na visahāmī”ti vadati viññāpeti … ‘I’m unable.’ … “na ramāmī”ti vadati viññāpeti … ‘I don’t enjoy myself.’ … “nābhiramāmī”ti vadati viññāpeti. ‘I take no delight.’ Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. In this way too, monks, there’s a revealing of weakness without the training being renounced.
ms1V_98Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā? And how is there a revealing of weakness together with the training being renounced? Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, and he says and declares: “buddhaṁ paccakkhāmī”ti vadati viññāpeti. ‘I renounce the Buddha.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā. In this way, monks, there’s a revealing of weakness together with the training being renounced.
ms1V_99Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “dhammaṁ paccakkhāmī”ti vadati viññāpeti … he says and declares: ‘I renounce the Teaching.’ … “saṅghaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the Sangha.’ … “sikkhaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the practice.’ … “vinayaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the training.’ … “pātimokkhaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the Monastic Code.’ … “uddesaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce the recitation.’ … “upajjhāyaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my preceptor.’ … “ācariyaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my teacher.’ … “saddhivihārikaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my student.’ … “antevāsikaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my pupil.’ … “samānupajjhāyakaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my co-student.’ … “samānācariyakaṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my co-pupil.’ … “sabrahmacāriṁ paccakkhāmī”ti vadati viññāpeti … ‘I renounce my fellow monastics.’ … “gihīti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a householder.’ … “upāsakoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a lay follower.’ … “ārāmikoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a monastery worker.’ … “sāmaṇeroti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a novice monk.’ … “titthiyoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a monastic of another religion.’ … “titthiyasāvakoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a lay follower of another religion.’ … “assamaṇoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a non-ascetic.’ … “asakyaputtiyoti maṁ dhārehī”ti vadati viññāpeti. ‘Consider me a non-monastic.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā. In this way too, monks, there’s a revealing of weakness together with the training being renounced.
ms1V_100Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo Or again, dissatisfied, discontent, desiring to give up the monastic life; bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno troubled, ashamed, and disgusted with the monkhood; gihibhāvaṁ patthayamāno …pe… longing to be a householder … asakyaputtiyabhāvaṁ patthayamāno—longing to be a non-monastic, “alaṁ me buddhenā”ti vadati viññāpeti …pe… he says and declares: ‘I’m done with the Buddha.’ … “alaṁ me sabrahmacārīhī”ti vadati viññāpeti. ‘I’m done with my fellow monastics.’ Evampi …pe… In this way too, monks, there’s a revealing of weakness together with the training being renounced.
atha vā pana …pe… Or again … “kiṁ nu me buddhenā”ti vadati viññāpeti …pe… he says and declares: ‘No more of the Buddha for me.’ … “kiṁ nu me sabrahmacārīhī”ti vadati viññāpeti … ‘No more of my fellow monastics for me.’ …
“na mamattho buddhenā”ti vadati viññāpeti …pe… ‘The Buddha is of no use to me.’ … “na mamattho sabrahmacārīhī”ti vadati viññāpeti … ‘My fellow monastics are of no use to me.’
“sumuttāhaṁ buddhenā”ti vadati viññāpeti …pe… ‘I’m well freed from the Buddha.’ … “sumuttāhaṁ sabrahmacārīhī”ti vadati viññāpeti. ‘I’m well freed from my fellow monastics.’ Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā. In this way too, monks, there’s a revealing of weakness together with the training being renounced.
ms1V_101Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, Or whatever other synonyms there are for the Buddha, for the Teaching, for the Sangha, for the practice, for the training, for the Monastic Code, for the recitation, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monastic, for a householder, for a lay follower, for a monastery worker, for a novice monk, for a monastic of another religion, for a lay follower of another religion, for a non-ascetic, or for a non-monastic— tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. he speaks and declares by way of these indications, by way of these marks, by way of these signs. Evaṁ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā. In this way, monks, there’s a revealing of weakness together with the training being renounced.
ms1V_102Kathañca, bhikkhave, apaccakkhātā hoti sikkhā? And how is the training not renounced? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training by way of these indications, by way of these marks, by way of these signs, but you’re insane, then the training isn’t renounced. Ummattakassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s insane, the training isn’t renounced. Khittacitto sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training when you’re deranged, the training isn’t renounced. Khittacittassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s deranged, the training isn’t renounced. Vedanāṭṭo sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced. Vedanāṭṭassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced. Devatāya santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to a god, the training isn’t renounced. Tiracchānagatassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training to an animal, the training isn’t renounced. Ariyakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. Milakkhakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. Ariyakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced. Milakkhakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced. Davāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training as a joke, the training isn’t renounced. Ravāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā. If you renounce the training because of speaking too fast, the training isn’t renounced. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. If you announce what you don’t wish to announce, the training isn’t renounced. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. If you don’t announce what you wish to announce, the training isn’t renounced. Aviññussa sāveti, apaccakkhātā hoti sikkhā. If you announce to one who doesn’t understand, the training isn’t renounced. Viññussa na sāveti, apaccakkhātā hoti sikkhā. If you don’t announce to one who understands, the training isn’t renounced. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. Or if you don’t make a full announcement, the training isn’t renounced. Evaṁ kho, bhikkhave, apaccakkhātā hoti sikkhā. In this way, monks, the training isn’t renounced.”
undefinedPermutations
undefinedPermutations part 1
undefinedSummary
ms1V_108Tisso itthiyo—There are three kinds of females: manussitthī, amanussitthī, tiracchānagatitthī. a human female, a female spirit, a female animal. Tayo ubhatobyañjanakā—There are three kinds of hermaphrodites: manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal. Tayo paṇḍakā—There are three kinds of paṇḍakas: manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako. a human paṇḍaka, a paṇḍaka spirit, a paṇḍaka animal. Tayo purisā—There are three kinds of males: manussapuriso, amanussapuriso, tiracchānagatapuriso. a human male, a male spirit, a male animal.
undefinedExposition part 1
ms1V_109Manussitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—He commits an offense entailing expulsion if he has sexual intercourse with a human female through three orifices: vaccamagge, passāvamagge, mukhe. the anus, the vagina, or the mouth. … Amanussitthiyā …pe… with a female spirit … tiracchānagatitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices: vaccamagge, passāvamagge, mukhe. the anus, the vagina, or the mouth. … Manussubhatobyañjanakassa … with a human hermaphrodite … amanussubhatobyañjanakassa … with a hermaphrodite spirit … tiracchānagatubhatobyañjanakassa tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices: vaccamagge, passāvamagge, mukhe. the anus, the vagina, or the mouth. Manussapaṇḍakassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—He commits an offense entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices: vaccamagge, mukhe. the anus or the mouth. … Amanussapaṇḍakassa … with a paṇḍaka spirit … tiracchānagatapaṇḍakassa … with a paṇḍaka animal … manussapurisassa … with a human male … amanussapurisassa … with a male spirit … tiracchānagatapurisassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—He commits an offense entailing expulsion if he has sexual intercourse with a male animal though two orifices: vaccamagge, mukhe. the anus or the mouth.
undefinedExposition part 2
undefinedVoluntary sexual intercourse
ms1V_110Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā vaccamaggaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. If a monk has the intention of sexual relations and he makes his penis enter the anus of a human female … Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā passāvamaggaṁ … the vagina of a human female … mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. the mouth of a human female, he commits an offense entailing expulsion. Bhikkhussa sevanacittaṁ upaṭṭhite amanussitthiyā … If a monk has the intention of sexual relations and he makes his penis enter the anus of a female spirit … tiracchānagatitthiyā … the anus of a female animal … manussubhatobyañjanakassa … the anus of a human hermaphrodite … amanussubhatobyañjanakassa … the anus of a hermaphrodite spirit … tiracchānagatubhatobyañjanakassa … the anus of a hermaphrodite animal vaccamaggaṁ passāvamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. … the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion. Bhikkhussa sevanacittaṁ upaṭṭhite manussapaṇḍakassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. If a monk has the intention of sexual relations and he makes his penis enter the anus of a human paṇḍaka … Bhikkhussa sevanacittaṁ upaṭṭhite amanussapaṇḍakassa … the anus of a paṇḍaka spirit … tiracchānagatapaṇḍakassa … the anus of a paṇḍaka animal … manussapurisassa … the anus of a human male … amanussapurisassa … the anus of a male spirit … tiracchānagatapurisassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa. the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion.
undefinedForced sexual intercourse: bringing the partner to the monk
ms1V_111Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. If he does not agree to the entry, but he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. If he does not agree to the entry, nor to having entered, but he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa. If he does not agree to the entry, nor to having entered, nor to the remaining, but he agrees to the taking out, he commits an offense entailing expulsion. Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti. Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus. So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ na sādiyati, anāpatti. If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
ms1V_112Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā passāvamaggena … Enemy monks bring a human female to a monk and make her sit down so that his penis enters her vagina … mukhena aṅgajātaṁ abhinisīdenti. her mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
ms1V_113Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … Enemy monks bring a human female who is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … passāvamaggena … her vagina … mukhena aṅgajātaṁ abhinisīdenti. her mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_114Bhikkhupaccatthikā amanussitthiṁ … Enemy monks bring a female spirit … tiracchānagatitthiṁ … a female animal … manussubhatobyañjanakaṁ … a human hermaphrodite … amanussubhatobyañjanakaṁ … a hermaphrodite spirit … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … passāvamaggena … its vagina … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_115Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … Enemy monks bring a hermaphrodite animal that is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … passāvamaggena … its vagina … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_116Bhikkhupaccatthikā manussapaṇḍakaṁ … Enemy monks bring a human paṇḍaka … amanussapaṇḍakaṁ … a paṇḍaka spirit … tiracchānagatapaṇḍakaṁ bhikkhussa santike ānetvā vaccamaggena … a paṇḍaka animal to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_117Bhikkhupaccatthikā tiracchānagatapaṇḍakaṁ jāgarantaṁ … Enemy monks bring a paṇḍaka animal that is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_118Bhikkhupaccatthikā manussapurisaṁ … Enemy monks bring a human male … amanussapurisaṁ … a male spirit … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … a male animal to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_119Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … Enemy monks bring a male animal that is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense … na sādiyati, anāpatti. If he does not agree … there is no offense.
undefinedForced sexual intercourse with cover: bringing the partner to the monk
ms1V_120Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena … Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus … passāvamaggena … her vagina … mukhena aṅgajātaṁ abhinisīdenti her mouth, santhatāya asanthatassa, the female covered and the monk uncovered; asanthatāya santhatassa, the female uncovered and the monk covered; santhatāya santhatassa, the female covered and the monk covered; asanthatāya asanthatassa. the female uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_121Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ … Enemy monks bring a human female who is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus … passāvamaggena … her vagina … mukhena aṅgajātaṁ abhinisīdenti, her mouth, santhatāya asanthatassa, the female covered and the monk uncovered; asanthatāya santhatassa, the female uncovered and the monk covered; santhatāya santhatassa, the female covered and the monk covered; asanthatāya asanthatassa. the female uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_122Bhikkhupaccatthikā amanussitthiṁ … Enemy monks bring a female spirit … tiracchānagatitthiṁ … a female animal … manussubhatobyañjanakaṁ … a human hermaphrodite … amanussubhatobyañjanakaṁ … a hermaphrodite spirit … tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena … a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus … passāvamaggena … its vagina … mukhena aṅgajātaṁ abhinisīdenti its mouth, santhatassa asanthatassa, the animal covered and the monk uncovered; asanthatassa santhatassa, the animal uncovered and the monk covered; santhatassa santhatassa, the animal covered and the monk covered; asanthatassa asanthatassa. the animal uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_123Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ … Enemy monks bring a hermaphrodite animal that is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … passāvamaggena … its vagina … mukhena aṅgajātaṁ abhinisīdenti, its mouth, santhatassa asanthatassa, the animal covered and the monk uncovered; asanthatassa santhatassa, the animal uncovered and the monk covered; santhatassa santhatassa, the animal covered and the monk covered; asanthatassa asanthatassa. the animal uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_124Bhikkhupaccatthikā manussapaṇḍakaṁ … Enemy monks bring a human paṇḍaka … amanussapaṇḍakaṁ … a paṇḍaka spirit … tiracchānagatapaṇḍakaṁ … a paṇḍaka animal … manussapurisaṁ … a human male … amanussapurisaṁ … a male spirit … tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena … a male animal to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti its mouth, santhatassa asanthatassa, the animal covered and the monk uncovered; asanthatassa santhatassa, the animal uncovered and the monk covered; santhatassa santhatassa, the animal covered and the monk covered; asanthatassa asanthatassa. the animal uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_125Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ … Enemy monks bring a male animal that is awake … suttaṁ … asleep … mattaṁ … intoxicated … ummattaṁ … insane … pamattaṁ … heedless … mataṁ akkhāyitaṁ … dead but undecomposed … mataṁ yebhuyyena akkhāyitaṁ …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena … They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus … mukhena aṅgajātaṁ abhinisīdenti, its mouth, santhatassa asanthatassa, the animal covered and the monk uncovered; asanthatassa santhatassa, the animal uncovered and the monk covered; santhatassa santhatassa, the animal covered and the monk covered; asanthatassa asanthatassa. the animal uncovered and the monk uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
undefinedForced sexual intercourse: bringing the monk to the partner
ms1V_126Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus … passāvamaggaṁ … her vagina … mukhaṁ abhinisīdenti. her mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_127Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … Enemy monks bring a monk to a human female who is awake … suttāya … asleep … mattāya … intoxicated … ummattāya … insane … pamattāya … heedless … matāya akkhāyitāya … dead but undecomposed … matāya yebhuyyena akkhāyitāya …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus … passāvamaggaṁ … her vagina … mukhaṁ abhinisīdenti. her mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_128Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … Enemy monks bring a monk to a female spirit … tiracchānagatitthiyā … a female animal … manussubhatobyañjanakassa … a human hermaphrodite … amanussubhatobyañjanakassa … a hermaphrodite spirit … tiracchānagatubhatobyañjanakassa … a hermaphrodite animal … manussapaṇḍakassa … a human paṇḍaka … amanussapaṇḍakassa … a paṇḍaka spirit … tiracchānagatapaṇḍakassa … a paṇḍaka animal … manussapurisassa … a human male … amanussapurisassa … a male spirit … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … a male animal and make him sit down so that his penis enters its anus … mukhaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_129Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … Enemy monks bring a monk to a male animal that is awake … suttassa … asleep … mattassa … intoxicated … ummattassa … insane … pamattassa … heedless … matassa akkhāyitassa … dead but undecomposed … matassa yebhuyyena akkhāyitassa …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … mukhaṁ abhinisīdenti. its mouth. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense … na sādiyati, anāpatti. If he does not agree … there is no offense.
undefinedForced sexual intercourse with cover: bringing the monk to the partner
ms1V_130Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ … Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus … passāvamaggaṁ … her vagina … mukhaṁ abhinisīdenti her mouth, santhatassa asanthatāya, the monk covered and the female uncovered; asanthatassa santhatāya, the monk uncovered and the female covered; santhatassa santhatāya, the monk covered and the female covered; asanthatassa asanthatāya. the monk uncovered and the female uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_131Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā … Enemy monks bring a monk to a human female who is awake … suttāya … asleep … mattāya … intoxicated … ummattāya … insane … pamattāya … heedless … matāya akkhāyitāya … dead but undecomposed … matāya yebhuyyena akkhāyitāya …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ … They bring a monk to a human female who is dead and mostly decomposed and make him sit down so that his penis enters her anus … passāvamaggaṁ … her vagina … mukhaṁ abhinisīdenti her mouth, santhatassa asanthatāya, the monk covered and the female uncovered; asanthatassa santhatāya, the monk uncovered and the female covered; santhatassa santhatāya, the monk covered and the female covered; asanthatassa asanthatāya. the monk uncovered and the female uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_132Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā … Enemy monks bring a monk to a female spirit … tiracchānagatitthiyā … a female animal … manussubhatobyañjanakassa … a human hermaphrodite … amanussubhatobyañjanakassa … a hermaphrodite spirit … tiracchānagatubhatobyañjanakassa … a hermaphrodite animal … manussapaṇḍakassa … a human paṇḍaka … amanussapaṇḍakassa … a paṇḍaka spirit … tiracchānagatapaṇḍakassa … a paṇḍaka animal … manussapurisassa … a human male … amanussapurisassa … a male spirit … tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ … a male animal and make him sit down so that his penis enters its anus … mukhaṁ abhinisīdenti its mouth, santhatassa asanthatassa, the monk covered and the animal uncovered; asanthatassa santhatassa, the monk uncovered and the animal covered; santhatassa santhatassa, the monk covered and the animal covered; asanthatassa asanthatassa, the monk uncovered and the animal uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_133Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa … Enemy monks bring a monk to a male animal that is awake … suttassa … asleep … mattassa … intoxicated … ummattassa … insane … pamattassa … heedless … matassa akkhāyitassa … dead but undecomposed … matassa yebhuyyena akkhāyitassa …pe… dead and mostly undecomposed … āpatti pārājikassa. he commits an offense entailing expulsion. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ … They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus … mukhaṁ abhinisīdenti its mouth, santhatassa asanthatassa, the monk covered and the animal uncovered; asanthatassa santhatassa, the monk uncovered and the animal covered; santhatassa santhatassa, the monk covered and the animal covered; asanthatassa asanthatassa, the monk uncovered and the animal uncovered. So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe… If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. … na sādiyati, anāpatti. If he does not agree … there is no offense.
ms1V_134Yathā bhikkhupaccatthikā vitthāritā, evaṁ vitthāretabbā. As “enemy monks” has been explained in detail, so should the following categories be explained:
ms1V_135Rājapaccatthikā … Enemy kings … corapaccatthikā … enemy bandits … dhuttapaccatthikā … enemy scoundrels … uppalagandhapaccatthikā. “lotus-scent” enemies. Saṅkhittaṁ. The section in brief is finished.
undefinedPermutations part 2
ms1V_136Maggena maggaṁ paveseti, āpatti pārājikassa. If he makes a private part enter a private part, there is an offense entailing expulsion. Maggena amaggaṁ paveseti, āpatti pārājikassa. If he makes the mouth enter a private part, there is an offense entailing expulsion. Amaggena maggaṁ paveseti, āpatti pārājikassa. If he makes a private part enter the mouth, there is an offense entailing expulsion. Amaggena amaggaṁ paveseti, āpatti thullaccayassa. If he makes the mouth enter the mouth, there is a serious offense.
ms1V_137Bhikkhu suttabhikkhumhi vippaṭipajjati; A monk rapes a sleeping monk: paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up and consents, both should be expelled; Paṭibuddho na sādiyati, dūsako nāsetabbo. if he wakes up but does not consent, the rapist should be expelled. Bhikkhu suttasāmaṇeramhi vippaṭipajjati; A monk rapes a sleeping novice: paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up and consents, both should be expelled; Paṭibuddho na sādiyati, dūsako nāsetabbo. if he wakes up but does not consent, the rapist should be expelled. Sāmaṇero suttabhikkhumhi vippaṭipajjati; A novice rapes a sleeping monk: paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up and consents, both should be expelled; Paṭibuddho na sādiyati, dūsako nāsetabbo. if he wakes up but does not consent, the rapist should be expelled. Sāmaṇero suttasāmaṇeramhi vippaṭipajjati; A novice rapes a sleeping novice: paṭibuddho sādiyati, ubho nāsetabbā. if he wakes up and consents, both should be expelled; Paṭibuddho na sādiyati, dūsako nāsetabbo. if he wakes up but does not consent, the rapist should be expelled.
undefinedNon-offenses
ms1V_138Anāpatti—There is no offense: ajānantassa, if he does not know; asādiyantassa, if he does not consent; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
ms1V_139Santhatabhāṇavāro niṭṭhito. The section for recitation on covering is finished.
4. Vinītavatthuuddānagāthā Summary verses of case studies
Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā; Dārikuppalavaṇṇā ca, byañjanehipare duve. ms1V_140“The female monkey, and the Vajjians, Householder, and a naked one, monastics of other religions; The girl, and Uppalavaṇṇā, Two others with characteristics.
Mātā dhītā bhaginī ca, jāyā ca mudu lambinā; Dve vaṇā lepacittañca, dārudhītalikāya ca. ms1V_141Mother, daughter, and sister, And wife, supple, with long; Two on wounds, and a picture, And a wooden doll.
Sundarena saha pañca, pañca sivathikaṭṭhikā; Nāgī yakkhī ca petī ca, paṇḍakopahato chupe. ms1V_142Five with Sundara, Five about charnel grounds, bones; A female dragon, and a female spirit, and a female ghost, A paṇḍaka, impaired, should touch.
Bhaddiye arahaṁ sutto, sāvatthiyā caturo pare; Vesāliyā tayo mālā, supine bhārukacchako. ms1V_143The sleeping Perfected One in Bhaddiya, Four others in Sāvatthī; Three in Vesālī, garlands, The one from Bharukaccha in his dream.
Supabbā saddhā bhikkhunī, Sikkhamānā sāmaṇerī ca; Vesiyā paṇḍako gihī, Aññamaññaṁ vuḍḍhapabbajito migoti. ms1V_144Supabbā, Saddhā, a nun, A trainee nun, and a novice nun; A sex worker, a paṇḍaka, a female householder, Each other, gone forth in old age, a deer.”
5. Vinītavatthu Case studies
ms1V_145Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ paṭisevi. At one time a monk had sexual intercourse with a female monkey. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_146Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu. At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness. Tesaṁ kukkuccaṁ ahosi—They became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? Could it be that we’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_147Tena kho pana samayena aññataro bhikkhu—At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense. “evaṁ me anāpatti bhavissatī”ti— gihiliṅgena methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_148Tena kho pana samayena aññataro bhikkhu—At one time a monk had sexual intercourse while naked, thinking he would avoid an offense. “evaṁ me anāpatti bhavissatī”ti— naggo hutvā methunaṁ dhammaṁ paṭisevi. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_149Tena kho pana samayena aññataro bhikkhu—At one time a monk had sexual intercourse while dressed in a grass sarong … “evaṁ me anāpatti bhavissatī”ti— kusacīraṁ nivāsetvā … vākacīraṁ nivāsetvā … while dressed in a bark sarong … phalakacīraṁ nivāsetvā … while dressed in a sarong made of bits of wood … kesakambalaṁ nivāsetvā … while dressed in a sarong made of human hair … vālakambalaṁ nivāsetvā … while dressed in a sarong made of horse-hair … ulūkapakkhikaṁ nivāsetvā … while dressed in a sarong of owls’ wings … ajinakkhipaṁ nivāsetvā methunaṁ dhammaṁ paṭisevi. while dressed in a sarong of antelope hide, thinking he would avoid an offense. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_150Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṁ dārikaṁ passitvā sāratto aṅguṭṭhaṁ aṅgajātaṁ pavesesi. At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina. Sā kālamakāsi. She died. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti saṅghādisesassā”ti. but there’s an offense entailing suspension.”
ms1V_151Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṁ piṇḍāya paviṭṭhāya kuṭikaṁ pavisitvā nilīno acchi. When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself. Uppalavaṇṇā bhikkhunī pacchābhattaṁ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṁ pavisitvā mañcake nisīdi. When she had eaten her meal and returned from alms round, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Atha kho so māṇavako uppalavaṇṇaṁ bhikkhuniṁ uggahetvā dūsesi. Then that young brahmin grabbed hold of her and raped her. Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. She told the nuns what had happened. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. The nuns told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. “Anāpatti, bhikkhave, asādiyantiyā”ti. “There’s no offense for one who doesn’t consent.”
ms1V_152Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṁ pātubhūtaṁ hoti. At one time female characteristics appeared on a monk. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhunīhi saṅgamituṁ. “Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns. Yā āpattiyo bhikkhūnaṁ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṁ santike vuṭṭhātuṁ. The monks’ offenses that are in common with the nuns are to be cleared with the nuns. Yā āpattiyo bhikkhūnaṁ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti. For the monks’ offenses that are not in common with the nuns, there’s no offense.”
ms1V_153Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṁ pātubhūtaṁ hoti. At one time male characteristics appeared on a nun. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhūhi saṅgamituṁ. “Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks. Yā āpattiyo bhikkhunīnaṁ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṁ santike vuṭṭhātuṁ. The nuns’ offenses that are in common with the monks are to be cleared with the monks. Yā āpattiyo bhikkhunīnaṁ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti. For the nuns’ offenses that are not in common with the monks, there’s no offense.”
ms1V_154Tena kho pana samayena aññataro bhikkhu—At one time a monk had sexual intercourse with his mother … “evaṁ me anāpatti bhavissatī”ti— mātuyā methunaṁ dhammaṁ paṭisevi … dhītuyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with his daughter … bhaginiyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with his sister, thinking he would avoid an offense. … tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_155Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi. At one time a monk had sexual intercourse with his ex-wife. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_156Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. At one time there was a monk with a supple back who was plagued by lust. So anabhiratiyā pīḷito attano aṅgajātaṁ mukhena aggahesi. He inserted his penis into his own mouth. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_157Tena kho pana samayena aññataro bhikkhu lambī hoti. At one time there was a monk with a long penis who was plagued by lust. So anabhiratiyā pīḷito attano aṅgajātaṁ attano vaccamaggaṁ pavesesi. He inserted his penis into his own anus. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_158Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. At one time a monk saw a dead body Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. with a wound next to the genitals. So—“evaṁ me anāpatti bhavissatī”ti—Thinking he would avoid an offense, he aṅgajāte aṅgajātaṁ pavesetvā vaṇena nīhari. inserted his penis into the genitals and exited through the wound. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_159Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi. At one time a monk saw a dead body Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. with a wound next to the genitals. So—“evaṁ me anāpatti bhavissatī”ti—Thinking he would avoid an offense, vaṇe aṅgajātaṁ pavesetvā aṅgajātena nīhari. he inserted his penis into the wound and exited through the genitals. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_160Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṁ aṅgajātena chupi. At one time a lustful monk touched the genitals in a picture with his penis. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_161Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṁ aṅgajātena chupi. At one time a lustful monk touched the genitals of a wooden doll with his penis. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_162Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street. Aññatarā itthī—A woman said to him, “muhuttaṁ, bhante, āgamehi, vandissāmī”ti “Please wait, Sir, I’ll pay respect to you.” sā vandantī antaravāsakaṁ ukkhipitvā mukhena aṅgajātaṁ aggahesi. As she was paying respect, she held up his sarong and inserted his penis into her mouth. Tassa kukkuccaṁ ahosi …pe… He became anxious … “sādiyi tvaṁ, bhikkhū”ti? “Monk, did you consent?”
“Nāhaṁ, bhagavā, sādiyin”ti. “I didn’t consent, Sir.”
“Anāpatti, bhikkhu, asādiyantassā”ti. “There’s no offense for one who doesn’t consent.”
ms1V_163Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—At one time a woman saw a monk and said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Sir, come and have sexual intercourse.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Ehi, bhante, ahaṁ vāyamissāmi, tvaṁ mā vāyami, “I’ll make the effort, not you. evaṁ te anāpatti bhavissatī”ti. In this way there won’t be any offense for you.” So bhikkhu tathā akāsi. The monk acted accordingly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_164Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—At one time a woman saw a monk and said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Sir, come and have sexual intercourse.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Ehi, bhante, tvaṁ vāyama, ahaṁ na vāyamissāmi, “You make the effort, not I. evaṁ te anāpatti bhavissatī”ti. In this way there won’t be any offense for you.” So bhikkhu tathā akāsi. The monk acted accordingly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_165Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—At one time a woman saw a monk and said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Sir, come and have sexual intercourse.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Ehi, bhante, abbhantaraṁ ghaṭṭetvā bahi mocehi …pe… “Rub inside but discharge outside. … bahi ghaṭṭetvā abbhantaraṁ mocehi, Rub outside but discharge inside. evaṁ te anāpatti bhavissatī”ti. In this way there won’t be any offense for you.” So bhikkhu tathā akāsi. The monk acted accordingly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_166Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_167Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi. At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_168Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena khāyitaṁ sarīraṁ passitvā At one time a monk went to a charnel ground where he saw a mostly decomposed corpse. tasmiṁ methunaṁ dhammaṁ paṭisevi. He had sexual intercourse with it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_169Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe chupantaṁ aṅgajātaṁ pavesesi. At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_170Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ pavesesi. At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_171Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. At one time a monk was in love with a certain woman. Sā kālaṅkatā susāne chaḍḍitā. When she died, the body was dumped on a charnel ground. Aṭṭhikāni vippakiṇṇāni honti. After some time only scattered bones remained. Atha kho so bhikkhu sivathikaṁ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṁ paṭipādesi. The monk went to the charnel ground, collected the bones, and brought his penis into the genital area. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_172Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṁ dhammaṁ paṭisevi … At one time a monk had sexual intercourse with a female dragon … yakkhiniyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with a female spirit … petiyā methunaṁ dhammaṁ paṭisevi … had sexual intercourse with a female ghost … paṇḍakassa methunaṁ dhammaṁ paṭisevi. had sexual intercourse with a paṇḍaka. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_173Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. At one time there was a monk with impaired faculties. So—“nāhaṁ vediyāmi sukhaṁ vā dukkhaṁ vā, anāpatti me bhavissatī”ti—Thinking he would avoid an offense because he felt neither pleasure nor pain, methunaṁ dhammaṁ paṭisevi. …pe… he had sexual intercourse. … Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti. “Whether or not that fool felt anything, there’s an offense entailing expulsion.”
ms1V_174Tena kho pana samayena aññataro bhikkhu—At one time a monk who intended to have sexual intercourse with a woman “itthiyā methunaṁ dhammaṁ paṭisevissāmī”ti— chupitamatte vippaṭisārī ahosi. felt remorse at the mere touch. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti saṅghādisesassā”ti. but there’s an offense entailing suspension.”
ms1V_175Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. He had an erection because of wind. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā pakkāmi. A certain woman saw him and sat down on his penis. Having taken her pleasure, she left. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ. Seeing the moisture, the monks told the Buddha. “Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—“Monks, an erection occurs for five reasons: rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. It’s impossible that that monk had an erection because of sensual desire. Arahaṁ so, bhikkhave, bhikkhu. That monk is a perfected one. Anāpatti, bhikkhave, tassa bhikkhuno”ti. There’s no offense for that monk.”
ms1V_176Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. A woman cowherd saw him and sat down on his penis. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. The monk consented to the entry, to having entered, to the remaining, and to the taking out. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_177Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation. Aññatarā ajapālikā passitvā … A woman goatherd saw him … aññatarā kaṭṭhahārikā passitvā … A woman gathering fire-wood saw him … aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. A woman gathering cow-dung saw him and sat down on his penis. So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi. The monk consented to the entry, to having entered, to the remaining, and to the taking out. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_178Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato nipanno hoti. At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā sāmantā hasamānā ṭhitā hoti. A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby. So bhikkhu paṭibujjhitvā taṁ itthiṁ etadavoca—The monk woke up and said, “tuyhidaṁ kamman”ti? “Did you do this?”
“Āma, mayhaṁ kamman”ti. “Yes.”
Tassa kukkuccaṁ ahosi …pe… He became anxious …
“sādiyi tvaṁ, bhikkhū”ti? “Did you consent?”
“Nāhaṁ, bhagavā, jānāmī”ti. “I didn’t even know, Sir.”
“ Anāpatti, bhikkhu, ajānantassā”ti. “There’s no offense for one who doesn’t know.”
ms1V_179Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. Aññatarā itthī passitvā aṅgajāte abhinisīdi. A woman saw him and sat down on his penis. So bhikkhu sahasā vuṭṭhāsi. The monk got up quickly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “sādiyi tvaṁ, bhikkhū”ti? “Did you consent?”
“Nāhaṁ, bhagavā, sādiyin”ti. “I didn’t consent, Sir.”
“Anāpatti, bhikkhu, asādiyantassā”ti. “There’s no offense for one who doesn’t consent.”
ms1V_180Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti. At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree. Aññatarā itthī passitvā aṅgajāte abhinisīdi. A woman saw him and sat down on his penis. So bhikkhu akkamitvā pavattesi. The monk kicked her off. Tassa kukkuccaṁ ahosi …pe… He became anxious … “sādiyi tvaṁ, bhikkhū”ti? “Did you consent?”
“Nāhaṁ, bhagavā, sādiyin”ti. “I didn’t consent, Sir.”
“Anāpatti, bhikkhu, asādiyantassā”ti. “There’s no offense for one who doesn’t consent.”
ms1V_181Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane kūṭāgārasālāyaṁ divāvihāragato dvāraṁ vivaritvā nipanno hoti. At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down, Tassa aṅgamaṅgāni vātūpatthaddhāni honti. and had an erection because of wind. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṁ āgamaṁsu vihārapekkhikāyo. Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands. Atha kho tā itthiyo taṁ bhikkhuṁ passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṁsu. They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left. Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ. The monks saw the moisture and told the Buddha.
“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—“Monks, an erection occurs for five reasons: rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti. Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa. It’s impossible that that monk had an erection because of sensual desire. Arahaṁ so, bhikkhave, bhikkhu. That monk is a perfected one. Anāpatti, bhikkhave, tassa bhikkhuno. There’s no offense for that monk.
Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṁ saṁvaritvā paṭisallīyitun”ti. But, monks, you should close the door when you are in seclusion during the day.”
ms1V_182Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṁ dhammaṁ paṭisevitvā—At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife. “assamaṇo ahaṁ, vibbhamissāmī”ti, He thought he was no longer a monastic and that he would have to disrobe. bhārukacchaṁ gacchanto antarāmagge āyasmantaṁ upāliṁ passitvā etamatthaṁ ārocesi. While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened. Āyasmā upāli evamāha—Venerable Upāli said, “anāpatti, āvuso, supinantenā”ti. “There’s no offense when it occurs while dreaming.”
ms1V_183Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti. At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith. Sā evaṁdiṭṭhikā hoti—She had the view that “yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. a woman who gives sexual intercourse gives the highest gift. Sā bhikkhuṁ passitvā etadavoca—She saw a monk and said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Sir, come and have sexual intercourse.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Ehi, bhante, ūruntarikāya ghaṭṭehi, “Then rub between the thighs. evaṁ te anāpatti bhavissatī”ti …pe… In this way there won’t be any offense for you. … ehi, bhante, nābhiyaṁ ghaṭṭehi … Then rub against the navel. … ehi, bhante, udaravaṭṭiyaṁ ghaṭṭehi … Then rub against the stomach. … ehi, bhante, upakacchake ghaṭṭehi … Then rub in the armpit. … ehi, bhante, gīvāyaṁ ghaṭṭehi … Then rub against the throat. … ehi, bhante, kaṇṇacchidde ghaṭṭehi … Then rub against the ear-hole. … ehi, bhante, kesavaṭṭiyaṁ ghaṭṭehi … Then rub against a coil of hair. … ehi, bhante, aṅgulantarikāya ghaṭṭehi … Then rub between the fingers. … “ehi, bhante, hatthena upakkamitvā mocessāmi, Then I’ll make you discharge with my hand. evaṁ te anāpatti bhavissatī”ti. In this way there won’t be any offense for you.” So bhikkhu tathā akāsi. The monk acted accordingly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti saṅghādisesassā”ti. but there’s an offense entailing suspension.”
ms1V_184Tena kho pana samayena sāvatthiyaṁ saddhā nāma upāsikā mudhappasannā hoti. At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith. Sā evaṁdiṭṭhikā hoti—She had the view that “yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti. a woman who gives sexual intercourse gives the highest gift. Sā bhikkhuṁ passitvā etadavoca—She saw a monk and said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Sir, come and have sexual intercourse.”
“Alaṁ, bhagini, netaṁ kappatī”ti. “It’s not allowable.”
“Ehi, bhante, ūruntarikāya ghaṭṭehi …pe… “Then rub between the thighs. … ehi, bhante, hatthena upakkamitvā mocessāmi, Then I’ll make you discharge with my hand. evaṁ te anāpatti bhavissatī”ti. In this way there won’t be any offense for you.” So bhikkhu tathā akāsi. The monk acted accordingly. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti saṅghādisesassā”ti. but there’s an offense entailing suspension.”
ms1V_185Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā bhikkhuniyā vippaṭipādesuṁ … At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. … sikkhamānāya vippaṭipādesuṁ … made him commit misconduct with a trainee nun. … sāmaṇeriyā vippaṭipādesuṁ. made him commit misconduct with a novice nun. Ubho sādiyiṁsu. Both agreed: Ubho nāsetabbā. both should be expelled. Ubho na sādiyiṁsu. Neither agreed: Ubhinnaṁ anāpatti. there is no offense for either.
ms1V_186Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā vesiyā vippaṭipādesuṁ … At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. … paṇḍake vippaṭipādesuṁ … made him commit misconduct with a paṇḍaka. … gihiniyā vippaṭipādesuṁ. made him commit misconduct with a female householder. Bhikkhu sādiyi. The monk agreed: Bhikkhu nāsetabbo. he should be expelled. Bhikkhu na sādiyi. The monk did not agree: Bhikkhussa anāpatti. there is no offense.
ms1V_187Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhū gahetvā aññamaññaṁ vippaṭipādesuṁ. At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other. Ubho sādiyiṁsu. Both agreed: Ubho nāsetabbā. both should be expelled. Ubho na sādiyiṁsu. Neither agreed: Ubhinnaṁ anāpatti. there is no offense for either.
ms1V_188Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṁ agamāsi. At one time a monk who had gone forth in old age went to see his ex-wife. Sā—“ehi, bhante, vibbhamā”ti aggahesi. Saying, “Come and disrobe,” she grabbed him. So bhikkhu paṭikkamanto uttāno paripati. Stepping backward, the monk fell on his back. Sā ubbhajitvā aṅgajāte abhinisīdi. She pulled up his robe and sat down on his penis. Tassa kukkuccaṁ ahosi …pe… He became anxious … “sādiyi tvaṁ, bhikkhū”ti? “Did you consent, monk?”
“Nāhaṁ, bhagavā, sādiyin”ti. “I didn’t consent, Sir.”
“Anāpatti, bhikkhu, asādiyantassā”ti. “There’s no offense for one who doesn’t consent.”
ms1V_189Tena kho pana samayena aññataro bhikkhu araññe viharati. At one time a certain monk was staying in the wilderness. Migapotako tassa passāvaṭṭhānaṁ āgantvā passāvaṁ pivanto mukhena aṅgajātaṁ aggahesi. A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth. So bhikkhu sādiyi. The monk consented. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_190Paṭhamapārājikaṁ samattaṁ. The first offense entailing expulsion is finished.
Origin story
First sub-story
ms1V_191Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. At one time the Buddha was staying at Rājagaha on the Vulture Peak. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṁ upagacchiṁsu. At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there. Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṁ karitvā vassaṁ upagacchi. Among them was Venerable Dhaniya the potter. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṁ pakkamiṁsu. When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ. But Venerable Dhaniya spent the winter and the summer right there.
Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks. Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi. A second time Dhaniya collected grass and sticks and made a grass hut, Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. and again the hut was demolished in the same way. Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi. The same thing happened a third time. Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
ms1V_192Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—Dhaniya thought, “yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. “Three times this has happened. Ahaṁ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. But I’m well-trained and experienced in my own craft of pottery. Yannūnāhaṁ sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ kareyyan”ti. Why don’t I knead mud myself and make a hut entirely of clay?”
ms1V_193Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṁ kuṭikaṁ paci. And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut. Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako. It was a pretty and attractive little hut, red in color like a scarlet rain-mite. Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṁ tassā kuṭikāya saddo ahosi. And when struck, it sounded just like a bell.
ms1V_194Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa taṁ kuṭikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ. Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut. Disvāna bhikkhū āmantesi—He said to the monks, “kiṁ etaṁ, bhikkhave, abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ, seyyathāpi indagopako”ti? “What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?” Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. The monks told the Buddha, Vigarahi buddho bhagavā—who then rebuked Dhaniya:
“ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṁ kuṭikaṁ karissati. How could he make a hut entirely of clay? Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. Doesn’t he have any consideration, compassion, and mercy for living beings? Gacchathetaṁ, bhikkhave, kuṭikaṁ bhindatha. Go, monks, and demolish this hut, Mā pacchimā janatā pāṇesu pātabyataṁ āpajji. so that future generations don’t follow his example.
Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. And, monks, you shouldn’t make a hut entirely of clay. Yo kareyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā taṁ kuṭikaṁ bhindiṁsu. Saying, “Yes, Sir,” they went to demolish it.
Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca—And Dhaniya said to them, “kissa me tumhe, āvuso, kuṭikaṁ bhindathā”ti? “Why are you demolishing my hut?”
“Bhagavā, āvuso, bhedāpetī”ti. “The Buddha has asked us to.”
“Bhindathāvuso, sace dhammassāmī bhedāpetī”ti. “Demolish it then, if the Lord of the Truth has said so.”
ms1V_195Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—Dhaniya thought, “yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. “Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. And now my hut made entirely of clay has been demolished at the Buddha’s request. Atthi ca me dārugahe gaṇako sandiṭṭho. Now, the caretaker of the woodyard is a friend of mine. Yannūnāhaṁ dārugahe gaṇakaṁ dārūni yācitvā dārukuṭikaṁ kareyyan”ti. Why don’t I ask him for timber and make a hut out of that?”
ms1V_196Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—Dhaniya then went to the caretaker of the woodyard and told him what had happened, “yāvatatiyakaṁ kho me, āvuso, gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Dehi me, āvuso, dārūni. adding, “Please give me some timber, Icchāmi dārukuṭikaṁ kātun”ti. I want to make a wooden hut.”
“Natthi, bhante, tādisāni dārūni yānāhaṁ ayyassa dadeyyaṁ. “There’s no timber, Sir, that I could give you. Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni. This timber is held by the King. It’s meant for repairs of the town and put aside in case of an emergency. Sace tāni dārūni rājā dāpeti harāpetha, bhante”ti. You can only have it if the King gives it away.”
“Dinnāni, āvuso, raññā”ti. “Actually, it’s been given by the King.”
ms1V_197Atha kho dārugahe gaṇakassa etadahosi—The caretaker of the woodyard thought, “ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. “These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character. Rājāpimesaṁ abhippasanno. Even the King has faith in them. Nārahati adinnaṁ dinnanti vattun”ti. These venerables wouldn’t say something is given if it wasn’t.” Atha kho dārugahe gaṇako āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—And he said to Dhaniya, “harāpetha, bhante”ti. “You may take it, Sir.” Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṁ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṁ akāsi. Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.
ms1V_198Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said, “yāni tāni, bhaṇe, “What’s going on? devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṁ tāni dārūnī”ti? Where’s the timber held by the King that’s meant for repairs of the town and put aside in case of an emergency?”
“Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī”ti. “The King has given it to Venerable Dhaniya.”
ms1V_199Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi—Vassakāra was upset and thought, “kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī”ti. “How could the King give away this timber to Dhaniya the potter?”
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—He then went to King Seniya Bimbisāra of Magadha and said, “saccaṁ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī”ti? “Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”
“Ko evamāhā”ti? “Who said that?”
“Dārugahe gaṇako, devā”ti. “The caretaker of the woodyard.”
“Tena hi, brāhmaṇa, dārugahe gaṇakaṁ āṇāpehī”ti. “Well then, brahmin, summon the caretaker of the woodyard.” Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṁ bandhaṁ āṇāpesi. And Vassakāra had the caretaker of the woodyard bound and taken by force.
ms1V_200Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṁ bandhaṁ niyyamānaṁ. Dhaniya saw this Disvāna dārugahe gaṇakaṁ etadavoca—and said to him, “kissa tvaṁ, āvuso, bandho niyyāsī”ti? “Why is this happening to you?”
“Tesaṁ, bhante, dārūnaṁ kiccā”ti. “Because of the timber, Sir.”
“Gacchāvuso, ahampi āgacchāmī”ti. “Go then, and I’ll come too.”
“Eyyāsi, bhante, purāhaṁ haññāmī”ti. “Please come before I’m done for.”
ms1V_201Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ abhivādetvā ekamantaṁ nisīdi. The King approached Dhaniya, bowed, sat down, Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—and said, “saccaṁ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī”ti? “Is it true, Venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency”
“Evaṁ, mahārājā”ti. “Yes, great king.”
“Mayaṁ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, “We kings are very busy— datvāpi na sareyyāma; we may give and not remember. iṅgha, bhante, sarāpehī”ti. Please remind me.”
“Sarasi tvaṁ, mahārāja, paṭhamābhisitto evarūpiṁ vācaṁ bhāsitā—“Do you remember, great king, when you were first anointed, speaking these words: ‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’”ti. ‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”
“Sarāmahaṁ, bhante. “I remember. Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training. Tesaṁ appamattakepi kukkuccaṁ uppajjati. They are afraid of wrongdoing even in regard to small matters. Tesaṁ mayā sandhāya bhāsitaṁ, tañca kho araññe apariggahitaṁ. When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness. So tvaṁ, bhante, tena lesena dārūni adinnaṁ harituṁ maññasi. Yet you imagine that you can take timber not given to you by means of this pretext? Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā. Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom. Gaccha, bhante, lomena tvaṁ muttosi. Go, you’re free because of your status, Māssu punapi evarūpaṁ akāsī”ti. but don’t do such a thing again.”
ms1V_202Manussā ujjhāyanti khiyyanti vipācenti—But people complained and criticized him: “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. But they don’t have the good character of a monastic or a brahmin. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. They’ve lost the plot! Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ. Apagatā ime sāmaññā, apagatā ime brahmaññā. Rājānampi ime vañcenti, kiṁ panaññe manusse”ti. They even deceive the King, never mind other people.”
ms1V_203Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized Venerable Dhaniya, “kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṁ ādiyissatī”ti. “How could he take the King’s timber without it being given to him?”
ms1V_204Atha kho te bhikkhū āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking Dhaniya in many ways, they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ paṭipucchi—The Buddha then had the Sangha of monks gathered and questioned Venerable Dhaniya: “saccaṁ kira tvaṁ, dhaniya, rañño dārūni adinnaṁ ādiyī”ti? “Is it true, Dhaniya, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, rañño dārūni adinnaṁ ādiyissasi. How could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; This will affect people’s confidence atha khvetaṁ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
ms1V_205Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. Just then a former judge who had gone forth with the monks was sitting near the Buddha. Atha kho bhagavā taṁ bhikkhuṁ etadavoca—The Buddha said to him, “kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṁ gahetvā hanati vā bandhati vā pabbājeti vā”ti? “For stealing how much does King Bimbisāra beat, imprison, or banish a thief?”
“Pādena vā, bhagavā, pādārahena vā”ti. “For stealing a pāda coin, Sir, or the value of a pāda.” Tena kho pana samayena rājagahe pañcamāsako pādo hoti. At that time in Rājagaha a pāda coin was worth five māsaka coins.
Atha kho bhagavā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… After rebuking Venerable Dhaniya in many ways, the Buddha spoke in dispraise of being difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_206“Yo pana bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyeyya, ‘If a monk, intending to steal, takes what has not been given to him— yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”— ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
ms1V_207Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_208Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitvā ārāmaṁ haritvā bhājesuṁ. At one time the monks from the group of six went to the dyers, stole their stock of cloth, brought it back to the monastery, and shared it out. Bhikkhū evamāhaṁsu—The other monks said to them, “mahāpuññattha tumhe, āvuso. “You have great merit, Bahuṁ tumhākaṁ cīvaraṁ uppannan”ti. seeing that you’ve gotten so much robe-cloth.”
“Kuto, āvuso, amhākaṁ puññaṁ, “How is it that we have merit? idāni mayaṁ rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharimhā”ti. Just now we went to the dyers and stole their cloth.”
“Nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ. “But hasn’t the Buddha laid down a training rule? Kissa tumhe, āvuso, rajakabhaṇḍikaṁ avaharitthā”ti? Why then do you steal the dyers’ cloth?”
“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ. “It’s true that the Buddha has laid down a training rule, Tañca kho gāme, no araññe”ti. but it concerns inhabited areas, not the wilderness.”
“Nanu, āvuso, tathevetaṁ hoti. “But that’s just the same. Ananucchavikaṁ, āvuso, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṁ avaharissatha. How could you steal the dyers’ cloth? Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; This will affect people’s confidence, atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking those monks in many ways, they told the Buddha.
ms1V_209Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—The Buddha had the Sangha of monks gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitthā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked them, “ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṁ avaharissatha. How could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; This will affect people’s confidence, atha khvetaṁ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.” Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya …pe… Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support … vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi … pe but he spoke in praise of … being energetic. Having given a teaching on what is right and proper, he addressed the monks … … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms1V_210“Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya, ‘If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him— yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”— ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
Definitions
Permutations
Permutations part 1
Summary
ms1V_230Bhūmaṭṭhaṁ thalaṭṭhaṁ ākāsaṭṭhaṁ vehāsaṭṭhaṁ udakaṭṭhaṁ nāvaṭṭhaṁ yānaṭṭhaṁ bhāraṭṭhaṁ ārāmaṭṭhaṁ vihāraṭṭhaṁ khettaṭṭhaṁ vatthuṭṭhaṁ gāmaṭṭhaṁ araññaṭṭhaṁ udakaṁ dantapoṇaṁ vanappati haraṇakaṁ upanidhi suṅkaghātaṁ pāṇo apadaṁ dvipadaṁ catuppadaṁ bahuppadaṁ ocarako oṇirakkho saṁvidāvahāro saṅketakammaṁ nimittakammanti. Being underground, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a load, being in a park, being in a monastic dwelling, being in a field, being on a site, being in an inhabited area, being in the wilderness, water, tooth cleaner, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, mutually agreed stealing, acting by arrangement, making a sign.
Exposition
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he puts his own vessel into the container and touches something worth five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Attano bhājanagataṁ vā karoti muṭṭhiṁ vā chindati, āpatti pārājikassa. If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.
Suttāruḷhaṁ bhaṇḍaṁ pāmaṅgaṁ vā kaṇṭhasuttakaṁ vā kaṭisuttakaṁ vā sāṭakaṁ vā veṭhanaṁ vā theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches goods made of string—an ornamental hanging string, a necklace, an ornamental girdle, a wrap garment, or a turban—he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Koṭiyaṁ gahetvā uccāreti, āpatti thullaccayassa. If he grasps it at the top and pulls it, he commits a serious offense. Ghaṁsanto nīharati, āpatti thullaccayassa. If he rubs it while lifting it, he commits a serious offense. Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa. If he removes the goods even as much as a hair’s breadth over the rim of the container, he commits an offense entailing expulsion.
Sappiṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto ekena payogena pivati, āpatti pārājikassa. If, intending to steal, he drinks—in a single action—ghee, oil, honey, or syrup having a value of five māsaka coins or more, he commits an offense entailing expulsion. Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṁ vā karoti āpatti dukkaṭassa. If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.
Tattha jātakaṁ uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bhisaṁ vā macchaṁ vā kacchapaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches either a blue, red, or white lotus growing there, or a lotus root, or a fish, or a turtle having a value of five māsakas or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes them stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves them from their base, he commits an offense entailing expulsion.
Nāvaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. Āmasati, āpatti dukkaṭassa. If he touches it, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Bandhanaṁ moceti, āpatti dukkaṭassa. If he loosens the moorings, he commits an offense of wrong conduct. Bandhanaṁ mocetvā āmasati, āpatti dukkaṭassa. If, after loosening the moorings, he touches it, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Uddhaṁ vā adho vā tiriyaṁ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa. If he makes it move upstream or downstream or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.
Yānaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. Āmasati, āpatti dukkaṭassa. If he touches it, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves it from its base, he commits an offense entailing expulsion.
Tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves it from its base, he commits an offense entailing expulsion.
Ārāmaṁ abhiyuñjati, āpatti dukkaṭassa. If he claims the park, he commits an offense of wrong conduct. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. If he evokes doubt in the owner as to his ownership, he commits a serious offense. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. Dhammaṁ caranto parajjati, āpatti thullaccayassa. If he resorts to the law but is defeated, he commits a serious offense.
Vihāraṁ abhiyuñjati, āpatti dukkaṭassa. If he claims the monastic dwelling, he commits an offense of wrong conduct. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. If he evokes doubt in the owner as to his ownership, he commits a serious offense. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. Dhammaṁ caranto parajjati, āpatti thullaccayassa. If he resorts to the law but is defeated, he commits a serious offense.
Tattha jātakaṁ pubbaṇṇaṁ vā aparaṇṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches grain or vegetables that grow there, having a value of five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes them stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves them from their base, he commits an offense entailing expulsion.
Khettaṁ abhiyuñjati, āpatti dukkaṭassa. If he claims the field, he commits an offense of wrong conduct. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. If he evokes doubt in the owner as to his ownership, he commits a serious offense. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. Dhammaṁ caranto parajjati, āpatti thullaccayassa. If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṁ vā rajjuṁ vā vatiṁ vā mariyādaṁ vā saṅkāmeti, āpatti dukkaṭassa. If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct. Ekaṁ payogaṁ anāgate, āpatti thullaccayassa. When one action of the moving remains, he commits a serious offense. Tasmiṁ payoge āgate, āpatti pārājikassa. When the last action of the moving is completed, he commits an offense entailing expulsion.
Vatthuṁ abhiyuñjati, āpatti dukkaṭassa. If he claims the site, he commits an offense of wrong conduct. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. If he evokes doubt in the owner as to his ownership, he commits a serious offense. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. Dhammaṁ caranto parajjati, āpatti thullaccayassa. If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṁ vā rajjuṁ vā vatiṁ vā pākāraṁ vā saṅkāmeti, āpatti dukkaṭassa. If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct. Ekaṁ payogaṁ anāgate āpatti thullaccayassa. When one action of the moving remains, he commits a serious offense. Tasmiṁ payoge āgate āpatti pārājikassa. When the last action of the moving is completed, he commits an offense entailing expulsion.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā tiṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches something that belongs there—a twig, a creeper, or grass—having a value of five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes it stir, he commits a serious offense. Attano bhājanagataṁ karoti, āpatti pārājikassa. If he puts it into his own vessel, he commits an offense entailing expulsion.
Mariyādaṁ bhindati, āpatti dukkaṭassa. If he breaks the embankment, he commits an offense of wrong conduct. Mariyādaṁ bhinditvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti pārājikassa. If, after breaking the embankment, he allows water to escape that has a value of five māsaka coins or more, he commits an offense entailing expulsion. Atirekamāsakaṁ vā ūnapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti thullaccayassa. If he allows water to escape that has a value of more than one māsaka but less than five māsakas, he commits a serious offense. Māsakaṁ vā ūnamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti dukkaṭassa. If he allows water to escape that has a value of one māsaka or less, he commits an offense of wrong conduct.
Sahabhaṇḍahārakaṁ padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa. If he makes him move the second foot, he commits an offense entailing expulsion.
Patitaṁ bhaṇḍaṁ gahessāmīti pātāpeti, āpatti dukkaṭassa. If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct. Patitaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. If, intending to steal, he touches fallen goods having a value of five māsaka coins or more, he commits an offense of wrong conduct. Phandāpeti, āpatti thullaccayassa. If he makes them stir, he commits a serious offense. Ṭhānā cāveti, āpatti pārājikassa. If he moves them from their base, he commits an offense entailing expulsion.
Antosuṅkaghāte ṭhito bahisuṅkaghātaṁ pāteti, āpatti pārājikassa. If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.
Suṅkaṁ pariharati, āpatti dukkaṭassa. If he avoids the customs station altogether, he commits an offense of wrong conduct.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa. If he makes them move the second foot, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa. If he makes it move the second foot, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. Dutiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he makes it move the second foot, he commits a serious offense. Tatiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. If he makes it move the third foot, he commits a serious offense. Catutthaṁ pādaṁ saṅkāmeti, āpatti pārājikassa. If he makes it move the fourth foot, he commits an offense entailing expulsion.
Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa. If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves. Pacchimaṁ pādaṁ saṅkāmeti, āpatti pārājikassa. When the last leg moves, he commits an offense entailing expulsion.
Permutations part 2
ms1V_261Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa. “Steal such-and-such goods,” he commits an offense of wrong conduct. So taṁ maññamāno taṁ avaharati, āpatti ubhinnaṁ pārājikassa. If the other monk steals them, thinking they are the ones he was told to steal, there is an offense entailing expulsion for both.
ms1V_262Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa. “Steal such-and-such goods,” he commits an offense of wrong conduct. So taṁ maññamāno aññaṁ avaharati, If the other monk steals other goods, thinking they are the ones he was told to steal, mūlaṭṭhassa anāpatti. there is no offense for the instigator, Avahārakassa āpatti pārājikassa. but there is an offense entailing expulsion for the thief.
ms1V_263Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa. “Steal such-and-such goods,” he commits an offense of wrong conduct. So aññaṁ maññamāno taṁ avaharati, If the other monk steals them, thinking they are other than what he was told to steal, āpatti ubhinnaṁ pārājikassa. there is an offense entailing expulsion for both.
ms1V_264Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa. “Steal such-and-such goods,” he commits an offense of wrong conduct. So aññaṁ maññamāno aññaṁ avaharati, If the other monk steals other goods, thinking they are other than what he was told to steal, mūlaṭṭhassa anāpatti. there is no offense for the instigator, Avahārakassa āpatti pārājikassa. but there is an offense entailing expulsion for the thief.
ms1V_265Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So itarassa āroceti, āpatti dukkaṭassa. In telling the next person, there is an offense of wrong conduct. Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. If the potential thief agrees, there is a serious offense for the instigator. So taṁ bhaṇḍaṁ avaharati, āpatti sabbesaṁ pārājikassa. If he steals those goods, there is an offense entailing expulsion for all of them.
ms1V_266Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a monk, “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So aññaṁ āṇāpeti, āpatti dukkaṭassa. If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct. Avahārako paṭiggaṇhāti, āpatti dukkaṭassa. If the potential thief agrees, there is an offense of wrong conduct. So taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti. If he steals those goods, there is no offense for the instigator, Āṇāpakassa ca avahārakassa ca āpatti pārājikassa. but there is an offense entailing expulsion for the messenger and for the thief.
ms1V_267Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a second monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, “Steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So gantvā puna paccāgacchati—He goes, but returns, saying, “nāhaṁ sakkomi taṁ bhaṇḍaṁ avaharitun”ti. “I’m not able to steal those goods.” So puna āṇāpeti—If the first monk tells him again, “yadā sakkosi tadā taṁ bhaṇḍaṁ avaharā”ti, “When you’re able, then steal those goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So taṁ bhaṇḍaṁ avaharati, If the second monk steals the goods, āpatti ubhinnaṁ pārājikassa. there is an offense entailing expulsion for both.
ms1V_268Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a second monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, “Steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī na sāveti—He then he regrets it, but does not say, “mā avaharī”ti. “Don’t steal them.” So taṁ bhaṇḍaṁ avaharati, If the second monk then steals those goods, āpatti ubhinnaṁ pārājikassa. there is an offense entailing expulsion for both.
ms1V_269Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a second monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, “Steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī sāveti—He then regrets it and says, “mā avaharī”ti. “Don’t steal them.” So “āṇatto ahaṁ tayā”ti, taṁ bhaṇḍaṁ avaharati, If the second monk replies, “I’ve been told by you to do so,” and he then steals those goods, mūlaṭṭhassa anāpatti. there is no offense for the instigator, Avahārakassa āpatti pārājikassa. but an offense entailing expulsion for the thief.
ms1V_270Bhikkhu bhikkhuṁ āṇāpeti—If a monk tells a second monk, “itthannāmaṁ bhaṇḍaṁ avaharā”ti, “Steal such-and-such goods,” āpatti dukkaṭassa. he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī sāveti—He then regrets it and says, “mā avaharī”ti. “Don’t steal them.” So “sādhū”ti? If the second monk replies, “Fine,” Oramati, ubhinnaṁ anāpatti. and desists, there is no offense for either.
Permutations part 3
ms1V_271Pañcahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa—For one who steals there is an offense entailing expulsion when five factors are fulfilled: parapariggahitañca hoti, it is the possession of another; parapariggahitasaññī ca, he perceives it as such; garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,. it is a valuable possession worth five māsaka coins or more; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti thullaccayassa. if he makes it stir, he commits a serious offense; Ṭhānā cāveti, āpatti pārājikassa. if he moves it from its base, he commits an offense entailing expulsion.
ms1V_272Pañcahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa—For one who steals there is a serious offense when five factors are fulfilled: parapariggahitañca hoti, it is the possession of another; parapariggahitasaññī ca, he perceives it as such; lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, it is an ordinary possession worth more than one māsaka coin, but less than five; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti thullaccayassa. if he moves it from its base, he commits a serious offense.
ms1V_273Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. For one who steals there is an offense of wrong conduct when five factors are fulfilled: Parapariggahitañca hoti, it is the possession of another; parapariggahitasaññī ca, he perceives it as such; lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, it is an ordinary possession worth one māsaka coin or less; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti dukkaṭassa. if he moves it from its base, he commits an offense of wrong conduct.
ms1V_274Chahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa. For one who steals there is an offense entailing expulsion when six factors are fulfilled: Na ca sakasaññī, he does not perceive it as his own; na ca vissāsaggāhī, he does not take it on trust; na ca tāvakālikaṁ, he does not borrow it; garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, it is a valuable possession worth five māsaka coins or more; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti thullaccayassa. if he makes it stir, he commits a serious offense; Ṭhānā cāveti, āpatti pārājikassa. if he moves it from its base, he commits an offense entailing expulsion.
ms1V_275Chahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa. For one who steals there is a serious offense when six factors are fulfilled: Na ca sakasaññī, he does not perceive it as his own; na ca vissāsaggāhī, he does not take it on trust; na ca tāvakālikaṁ, he does not borrow it; lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, it is an ordinary possession worth more than one māsaka coin, but less than five; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti thullaccayassa. if he moves it from its base, he commits a serious offense.
ms1V_276Chahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. For one who steals there is an offense of wrong conduct when six factors are fulfilled: Na ca sakasaññī, he does not perceive it as his own; na ca vissāsaggāhī, he does not take it on trust; na ca tāvakālikaṁ, he does not borrow it; lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, it is an ordinary possession worth one māsaka coin or less; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti dukkaṭassa. if he moves it from its base, he commits an offense of wrong conduct.
ms1V_277Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. For one who steals there is an offense of wrong conduct when five factors are fulfilled: Na ca parapariggahitaṁ hoti, it is not the possession of another; parapariggahitasaññī ca, but he perceives it as the possession of another; garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, it is a valuable possession worth five māsaka coins or more; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti dukkaṭassa. if he moves it from its base, he commits an offense of wrong conduct.
ms1V_278Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. For one who steals there is an offense of wrong conduct when five factors are fulfilled: Na ca parapariggahitaṁ hoti, it is not the possession of another; parapariggahitasaññī ca, but he perceives it as the possession of another; lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, it is an ordinary possession worth more than one māsaka coin, but less than five; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti dukkaṭassa. if he moves it from its base, he commits an offense of wrong conduct.
ms1V_279Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. For one who steals there is an offense of wrong conduct when five factors are fulfilled: Na ca parapariggahitaṁ hoti, it is not the possession of another; parapariggahitasaññī ca, but he perceives it as the possession of another; lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, it is an ordinary possession worth one māsaka coin or less; theyyacittañca paccupaṭṭhitaṁ hoti. he has the intention to steal it; Āmasati, āpatti dukkaṭassa. if he touches it, he commits an offense of wrong conduct; Phandāpeti, āpatti dukkaṭassa. if he makes it stir, he commits an offense of wrong conduct; Ṭhānā cāveti, āpatti dukkaṭassa. if he moves it from its base, he commits an offense of wrong conduct.
Non-offenses
ms1V_280Anāpatti—There is no offense: sasaññissa, if he perceives it as his own; vissāsaggāhe, if he takes it on trust; tāvakālike, if he borrows it; petapariggahe, if it is the possession of a ghost; tiracchānagatapariggahe, if it is the possession of an animal; paṁsukūlasaññissa, if he perceives it as discarded; ummattakassa, if he is insane; khittacittassa if he is deranged; vedanāṭṭassa if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
ms1V_281Adinnādānamhi paṭhamabhāṇavāro niṭṭhito. The first section for recitation on stealing is finished.
2.1. Vinītavatthuuddānagāthā Summary verses of case studies
Rajakehi pañca akkhātā, caturo attharaṇehi ca; Andhakārena ve pañca, pañca hāraṇakena ca. ms1V_282“Five are told with dyers, And four with bedspreads; Five with darkness, And five with a carrier.
Niruttiyā pañca akkhātā, vātehi apare duve; Asambhinne kusāpāto, jantaggena sahā dasa. ms1V_283Five are told with ways of speaking, Another two with wind; Fresh, drawing lots, With the sauna it is ten.
Vighāsehi pañca akkhātā, pañca ceva amūlakā; Dubbhikkhe kuramaṁsañca, pūvasakkhalimodakā. ms1V_284Five are told with animal kills, And five on without proper reason; Boiled rice during a shortage of food, and meat, Pastries, cookies, cakes.
Chaparikkhārathavikā, bhisivaṁsā na nikkhame; Khādanīyañca vissāsaṁ, sasaññāyapare duve. ms1V_285Six on requisites, and bag, Mattress, bamboo, on not coming out; And taking fresh food on trust, Another two on perceiving as one’s own.
Satta nāvaharāmāti, satta ceva avāharuṁ; Saṅghassa avaharuṁ satta, pupphehi apare duve. ms1V_286Seven on ‘We didn’t steal,’ And seven where they did steal; Seven where they stole from the Sangha, Another two with flowers.
Tayo ca vuttavādino, maṇi tīṇi atikkame; Sūkarā ca migā macchā, yānañcāpi pavattayi. ms1V_287And three on taking messages, Three on taking gems past; And pigs, deer, fish, And he set a vehicle in motion.
Duve pesī duve dārū, paṁsukūlaṁ duve dakā; Anupubbavidhānena, tadañño na paripūrayi. ms1V_288Two on a piece, two on wood, Discarded, two on water; Step by step, by arrangement, Another did not amount to it.
Sāvatthiyā caturo muṭṭhī, dve vighāsā duve tiṇā; Saṅghassa bhājayuṁ satta, satta ceva assāmikā. ms1V_289Four handfuls at Sāvatthī, Two on kills, two about grass; Seven where they divided the belongings of the Sangha, And seven on non-owners.
Dārudakā mattikā dve tiṇāni, Saṅghassa satta avahāsi seyyaṁ; Sassāmikaṁ na cāpi nīhareyya, Hareyya sassāmikaṁ tāvakālikaṁ. ms1V_290Wood, water, clay, two on grass, Seven on stealing the Sangha’s bedding; And one should not take away what has an owner, One may borrow what has an owner.
Campā rājagahe ceva, vesāliyā ca ajjuko; Bārāṇasī ca kosambī, sāgalā daḷhikena cāti. ms1V_291Campā, and in Rājagaha, And Ajjuka at Vesālī; And Benares, Kosambī, And Sāgalā with Dalhika.”
2.2. Vinītavatthu Case studies
ms1V_292Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avahariṁsu. On one occasion the monks from the group of six went to the dyers and stole their collection of cloth. Tesaṁ kukkuccaṁ ahosi—They became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ. “The Buddha has laid down a training rule. Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti. Could it be that we’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “Monks, you have committed an offense entailing expulsion.”
ms1V_293Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacittaṁ uppādesi. On one occasion a monk went to the dyers, saw a valuable cloth, and had the intention to steal it. Tassa kukkuccaṁ ahosi—He became anxious … “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Anāpatti, bhikkhu, cittuppāde”ti. “There’s no offense for the arising of a thought.”
ms1V_294Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto āmasi. On one occasion a monk went to the dyers, saw a valuable cloth, and touched it, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_295Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto phandāpesi. On one occasion a monk went to the dyers, saw a valuable cloth, and made it stir, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_296Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto ṭhānā cāvesi. On one occasion a monk went to the dyers, saw a valuable cloth, and moved it from its base, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_297Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṁ uttarattharaṇaṁ passitvā theyyacittaṁ uppādesi …pe… On one occasion an alms-collecting monk saw a valuable bedspread and had the intention to steal it. … “There’s no offense for the arising of a thought.” … theyyacitto āmasi …pe… and touched it, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … theyyacitto phandāpesi …pe… and made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … theyyacitto ṭhānā cāvesi. and moved it from its base, intending to steal it. … Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_298Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—On one occasion a monk saw some goods during the day. He took note of them with the thought, “rattiṁ avaharissāmī”ti. “I’ll steal them at night.” So taṁ maññamāno taṁ avahari …pe… And he stole them, thinking they were the ones he had seen. … taṁ maññamāno aññaṁ avahari …pe… But he stole other goods, thinking they were the ones he had seen. … aññaṁ maññamāno taṁ avahari …pe… And he stole them, thinking they were other than the ones he had seen. … aññaṁ maññamāno aññaṁ avahari. But he stole other goods, thinking they were other than the ones he had seen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_299Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—On one occasion a monk saw some goods during the day. He took note of them with the thought, “rattiṁ avaharissāmī”ti. “I’ll steal them at night.” So taṁ maññamāno attano bhaṇḍaṁ avahari. But he stole his own goods, thinking they were the ones he had seen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_300Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṁ haranto sīse bhāraṁ theyyacitto āmasi …pe… On one occasion a monk who was carrying the goods of another on his head touched the load, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … theyyacitto phandāpesi …pe… made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … theyyacitto khandhaṁ oropesi …pe… lowered it onto his shoulder, intending to steal it. … “You have committed an offense entailing expulsion.” …
khandhe bhāraṁ theyyacitto āmasi …pe… touched the load on the shoulder, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … theyyacitto phandāpesi …pe… made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … theyyacitto kaṭiṁ oropesi …pe… lowered it onto his hip, intending to steal it. … “You have committed an offense entailing expulsion.” …
kaṭiyā bhāraṁ theyyacitto āmasi …pe… touched the load on the hip, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … theyyacitto phandāpesi …pe… made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … theyyacitto hatthena aggahesi …pe… took hold of it with his hand, intending to steal it. … “You have committed an offense entailing expulsion.” …
hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipi …pe… placed the load in his hand on the ground, intending to steal it. … “You have committed an offense entailing expulsion.” … theyyacitto bhūmito aggahesi. picked it up from the ground, intending to steal it. … Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_301Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṁ pattharitvā vihāraṁ pāvisi. On one occasion a monk spread out his robe outside and entered his dwelling. Aññataro bhikkhu— “māyidaṁ cīvaraṁ nassī”ti, paṭisāmesi. A second monk, thinking, “Let me look after it,” put it away. So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ cīvaraṁ kena avahaṭan”ti? The first monk came out of his dwelling and asked the monks, “Who’s stolen my robe?” So evamāha— “mayā avahaṭan”ti. The second monk said, “I’ve ‘stolen’ it.” “So taṁ ādiyi, assamaṇosi tvan”ti. The first monk took hold of him and said, “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe…. The second monk became anxious … Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking?”
“Niruttipatho ahaṁ, bhagavā”ti. “Sir, it was just a way of speaking.”
“Anāpatti, bhikkhu, niruttipathe”ti. “If it was just a way of speaking, there’s no offense.”
ms1V_302Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṁ nikkhipitvā. On one occasion a monk placed his robe on a bench … Pīṭhe nisīdanaṁ nikkhipitvā … placed his sitting mat on a bench … heṭṭhāpīṭhe pattaṁ nikkhipitvā vihāraṁ pāvisi. put his almsbowl under a bench and entered his dwelling. Aññataro bhikkhu— “māyaṁ patto nassī”ti paṭisāmesi. A second monk, thinking, “Let me look after it,” put it away. So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ patto kena avahaṭo”ti? The first monk came out and asked the monks, “Who’s stolen my bowl?” So evamāha— “mayā avahaṭo”ti. The second monk said, “I’ve ‘stolen’ it.” So taṁ ādiyi, “assamaṇosi tvan”ti. The first monk took hold of him and said, “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, niruttipathe”ti. “If it was just a way of speaking, there’s no offense.”
ms1V_303Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṁ pattharitvā vihāraṁ pāvisi. On one occasion a nun spread out her robe on a fence and entered her dwelling. Aññatarā bhikkhunī— “māyidaṁ cīvaraṁ nassī”ti paṭisāmesi. A second nun, thinking, “Let me look after it,” put it away. Sā nikkhamitvā taṁ bhikkhuniṁ pucchi—The first nun came out and asked the nuns, “ayye, mayhaṁ cīvaraṁ kena avahaṭan”ti? “Venerables, who’s stolen my robe?” Sā evamāha— “mayā avahaṭan”ti. The second nun said, “I’ve ‘stolen’ it.” “Sā taṁ ādiyi, assamaṇīsi tvan”ti. The first nun took hold of her and said, “You’re not a monastic anymore!” Tassā kukkuccaṁ ahosi …pe…. The second nun became anxious … Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. She told the nuns, Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… who in turn told the Buddha. … “anāpatti, bhikkhave, niruttipathe”ti. “If it was just a way of speaking, there’s no offense.”
ms1V_304Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ sāṭakaṁ passitvā sāmikānaṁ dassāmīti, aggahesi. On one occasion a monk saw a wrap garment blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.” Sāmikā taṁ bhikkhuṁ codesuṁ—But the owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Atheyyacitto ahaṁ, bhagavā”ti. “I didn’t intend to steal it, Sir.”
“Anāpatti, bhikkhu, atheyyacittassā”ti. “There’s no offense for one who doesn’t intend to steal.”
ms1V_305Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ veṭhanaṁ passitvā—On one occasion a monk took hold of a turban that had been blown up by a whirlwind, “pure sāmikā passantī”ti theyyacitto aggahesi. intending to steal it before the owners found out. Sāmikā taṁ bhikkhuṁ codesuṁ—The owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_306Tena kho pana samayena aññataro bhikkhu susānaṁ gantvā abhinne sarīre paṁsukūlaṁ aggahesi. On one occasion a monk went to a charnel ground and took the rags from a fresh corpse. Tasmiñca sarīre peto adhivattho hoti. The ghost was still dwelling in that body, Atha kho so peto taṁ bhikkhuṁ etadavoca—and it said to the monk, “mā, bhante, mayhaṁ sāṭakaṁ aggahesī”ti. “Sir, don’t take my wrap.” So bhikkhu anādiyanto agamāsi. The monk took no notice and left. Atha kho taṁ sarīraṁ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. Then the corpse got up and followed behind that monk. Atha kho so bhikkhu vihāraṁ pavisitvā dvāraṁ thakesi. The monk entered his dwelling and closed the door, Atha kho taṁ sarīraṁ tattheva paripati. and the corpse collapsed right there. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, abhinne sarīre paṁsukūlaṁ gahetabbaṁ. But a monk shouldn’t take rags from a fresh corpse. Yo gaṇheyya, āpatti dukkaṭassā”ti. If he does, he commits an offense of wrong conduct.”
ms1V_307Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṁ saṅkāmetvā cīvaraṁ aggahesi. On one occasion robe-cloth belonging to the Sangha was being distributed. A monk disregarded the draw and took the robe-cloth, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_308Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṁ attano maññamāno nivāsesi. On one occasion when Venerable Ānanda was in a sauna, he thought the sarong of another monk was his own and put it on. Atha kho so bhikkhu āyasmantaṁ ānandaṁ etadavoca—The other monk said, “kissa me tvaṁ, āvuso ānanda, antaravāsakaṁ nivāsesī”ti? “Ānanda, why did you put on my sarong?”
“Sakasaññī ahaṁ, āvuso”ti. “I thought it was my own.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Anāpatti, bhikkhave, sakasaññissā”ti. “There’s no offense for one who perceives it as his own.”
ms1V_309Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu. On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, sīhavighāse”ti. “There’s no offense when it’s the remains of a lion’s kill.”
ms1V_310Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṁ passitvā … On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a tiger’s kill … dīpivighāsaṁ passitvā … saw the remains of a panther’s kill … taracchavighāsaṁ passitvā … saw the remains of a hyena’s kill … kokavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu. saw the remains of a wolf’s kill. They had it cooked and ate it. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, tiracchānagatapariggahe”ti. “There’s no offense when it’s the possession of an animal.”
ms1V_311Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne—On one occasion, when rice belonging to the Sangha was being distributed, “aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi. a monk said without grounds, “Please give me a portion for one more,” and he took it away. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti sampajānamusāvāde pācittiyassā”ti. but there’s an offense entailing confession for lying in full awareness.”
ms1V_312Tena kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājīyamāne … On one occasion, when fresh food belonging to the Sangha was being distributed … saṅghassa pūve bhājīyamāne … when pastries belonging to the Sangha were being distributed … saṅghassa ucchumhi bhājīyamāne … when sugarcane belonging to the Sangha was being distributed … saṅghassa timbarūsake bhājīyamāne—when gaub fruits belonging to the Sangha were being distributed, “aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi. a monk said without grounds, “Please give me a portion for one more,” and he took it away. Tassa kukkuccaṁ ahosi …pe…. He became anxious … “Anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti sampajānamusāvāde pācittiyassā”ti. but there’s an offense entailing confession for lying in full awareness.”
ms1V_313Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṁ pavisitvā pattapūraṁ odanaṁ theyyacitto avahari. On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_314Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṁ pavisitvā pattapūraṁ maṁsaṁ theyyacitto avahari. On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_315Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṁ pavisitvā pattapūraṁ pūvaṁ theyyacitto avahari …pe… On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of pastries, intending to steal it. … pattapūrā sakkhaliyo theyyacitto avahari …pe… took a bowlful of cookies, intending to steal it. … pattapūre modake theyyacitto avahari. took a bowlful of cakes, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_316Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—On one occasion a certain monk saw a requisite during the day. He took note of it with the thought, “rattiṁ avaharissāmī”ti. “I’ll steal it at night.” So taṁ maññamāno taṁ avahari …pe… He then stole it, thinking it was what he had seen … taṁ maññamāno aññaṁ avahari …pe… He then stole something else, thinking it was what he had seen … aññaṁ maññamāno taṁ avahari …pe… He then stole it, thinking it was something other than what he had seen … aññaṁ maññamāno aññaṁ avahari. He then stole something else, thinking it was something other than what he had seen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_317Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—On one occasion a certain monk saw a requisite during the day. He took note of it with the thought, “rattiṁ avaharissāmī”ti. “I’ll steal it at night.” So taṁ maññamāno attano parikkhāraṁ avahari. But he stole his own requisite, thinking it was what he had seen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_318Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṁ passitvā—On one occasion a monk saw a bag on a bench. “ito gaṇhanto pārājiko bhavissāmī”ti saha pīṭhakena saṅkāmetvā aggahesi. He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_319Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṁ theyyacitto avahari. On one occasion a monk took a mattress from the Sangha, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_320Tena kho pana samayena aññataro bhikkhu cīvaravaṁse cīvaraṁ theyyacitto avahari. On one occasion a monk took a robe from a bamboo robe rack, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_321Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṁ avaharitvā—On one occasion a monk stole a robe in a dwelling. “ito nikkhamanto pārājiko bhavissāmī”ti vihārā na nikkhami …pe… He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling. bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā”ti. “Whether that fool comes out or not, he has committed an offense entailing expulsion.”
ms1V_322Tena kho pana samayena dve bhikkhū sahāyakā honti. At one time there were two monks who were friends. Eko bhikkhu gāmaṁ piṇḍāya pāvisi. One of them went into the village for almsfood. Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṁ gahetvā. When fresh food belonging to the Sangha was being distributed, the second monk took his friend’s portion. tassa vissasanto paribhuñji. Taking it on trust, he ate it. So jānitvā taṁ codesi—When he found out about this, the first monk accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Vissāsaggāho ahaṁ, bhagavā”ti. “I took it on trust, Sir.”
“Anāpatti, bhikkhu, vissāsaggāhe”ti. “There’s no offense for one who takes on trust.”
ms1V_323Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti. On one occasion a number of monks were making robes. Saṅghassa khādanīye bhājīyamāne sabbesaṁ paṭivisā āharitvā upanikkhittā honti. When fresh food belonging to the Sangha was being distributed, they took their shares and put them aside. Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṁ attano maññamāno paribhuñji. A certain monk ate another monk’s portion, thinking it was his own. So jānitvā taṁ codesi—When the other monk found out about this, he accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Sakasaññī ahaṁ, bhagavā”ti. “I thought it was my own, Sir.”
“Anāpatti, bhikkhu, sakasaññissā”ti. “There’s no offense for one who perceives it as his own.”
ms1V_324Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti. On one occasion a number of monks were making robes. Saṅghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside. Pattasāmiko bhikkhu attano maññamāno paribhuñji. The monk who was the owner of the bowl ate the food, thinking it was his own. So jānitvā taṁ codesi—When he found out about this, the owner of the food accused him “assamaṇosi tvan”ti. … Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, sakasaññissā”ti. “There’s no offense for one who perceives it as his own.”
ms1V_325Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu. On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. Sāmikā te corake anubandhiṁsu. The owners pursued them. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. When they saw the owners, the thieves dropped the bundle and ran away. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Some monks perceived those mangoes as discarded, had them offered, and ate them. Sāmikā te bhikkhū codesuṁ—But the owners accused them, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Kiṁcittā tumhe, bhikkhave”ti? “What were you thinking, monks?”
“Paṁsukūlasaññino mayaṁ, bhagavā”ti. “Sir, we perceived them as discarded.”
“Anāpatti, bhikkhave, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_326Tena kho pana samayena jambucorakā … On one occasion black plum thieves … labujacorakā … bread-fruit thieves … panasacorakā … jack-fruit thieves … tālapakkacorakā … palm-fruit thieves … ucchucorakā … sugarcane thieves … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu. gaub fruit thieves picked some fruit, collected them in a bundle, and left. Sāmikā te corake anubandhiṁsu. The owners pursued them. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. When they saw the owners, the thieves dropped the bundle and ran away. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Some monks perceived those gaub fruit as discarded, had them offered, and ate them. Sāmikā te bhikkhū codesuṁ—But the owners accused them, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_327Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu. On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. Sāmikā te corake anubandhiṁsu. The owners pursued them. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. When they saw the owners, the thieves dropped the bundle and ran away. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu. Some monks ate them, intending to steal them before the owners found them. Sāmikā te bhikkhū codesuṁ—The owners accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_328Tena kho pana samayena jambucorakā … On one occasion black plum thieves … labujacorakā … bread-fruit thieves … panasacorakā … jack-fruit thieves … tālapakkacorakā … palm-fruit thieves … ucchucorakā … sugarcane thieves … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu. gaub fruit thieves picked some fruit, collected them in a bundle, and left. Sāmikā te corake anubandhiṁsu. The owners pursued them. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. When they saw the owners, the thieves dropped the bundle and ran away. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu. Some monks ate them, intending to steal them before the owners found them. Sāmikā te bhikkhū codesuṁ—The owners accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_329Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṁ theyyacitto avahari … On one occasion a monk took a mango from the Sangha, intending to steal it. … saṅghassa jambuṁ … a black plum … saṅghassa labujaṁ … a bread-fruit … saṅghassa panasaṁ … a jack-fruit … saṅghassa tālapakkaṁ … a palm-fruit … saṅghassa ucchuṁ … a sugarcane … saṅghassa timbarūsakaṁ theyyacitto avahari. a gaub fruit from the Sangha, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_330Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā ocitaṁ pupphaṁ pañcamāsagghanakaṁ theyyacitto avahari. On one occasion a monk went to a garden and took a cut flower worth five māsaka coins, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_331Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā pupphaṁ ocinitvā pañcamāsagghanakaṁ theyyacitto avahari. On one occasion a monk went to a garden, picked a flower worth five māsaka coins, and took it away, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_332Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—On one occasion a certain monk who was going to the village said to another monk, “āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti. “I can take a message to the family that supports you.” So gantvā ekaṁ sāṭakaṁ āharāpetvā attanā paribhuñji. He went there and brought back a wrap garment that he used himself. So jānitvā taṁ codesi—When the other monk found out about this, he accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, vutto vajjemīti vattabbo. But you shouldn’t say, ‘I can take a message.’ Yo vadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_333Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchati. On one occasion a certain monk was going to the village. Aññataro bhikkhu taṁ bhikkhuṁ etadavoca—Another monk said to him, “āvuso, mayhaṁ upaṭṭhākakulaṁ vutto vajjehī”ti. “Please take a message to the family that supports me.” So gantvā yugasāṭakaṁ āharāpetvā ekaṁ attanā paribhuñji, ekaṁ tassa bhikkhuno adāsi. He went there and brought back a pair of wrap garments. He used one himself and gave the other to the other monk. So jānitvā taṁ codesi—When the other monk found out about this, he accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, vutto vajjehīti vattabbo. But you shouldn’t say, ‘Please take a message.’ Yo vadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_334Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—On one occasion a monk who was going to the village said to another monk, “āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti. “I can take a message to the family that supports you.” Sopi evamāha—He replied, “vutto vajjehī”ti. “Please do.” So gantvā āḷhakaṁ sappiṁ tulaṁ guḷaṁ doṇaṁ taṇḍulaṁ āharāpetvā attanā paribhuñji. He went there and brought back an āḷhaka measure of ghee, a tulā measure of sugar, and a doṇa measure of husked rice, which he ate himself. So jānitvā taṁ codesi—When the other monk found out about this, he accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. But you shouldn’t say, ‘I can take a message;’ nor should you say, ‘Please do.’ Yo vadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_335Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti. At one time a man who was traveling with a monk was carrying a valuable gem. Atha kho so puriso suṅkaṭṭhānaṁ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṁ pakkhipitvā suṅkaṭṭhānaṁ atikkamitvā aggahesi. When the man saw a customs station, he put the gem into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it. Tassa kukkuccaṁ ahosi …pe… The monk was anxious …
“kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Nāhaṁ, bhagavā, jānāmī”ti. “I didn’t know, Sir.”
“Anāpatti, bhikkhu, ajānantassā”ti. “There’s no offense for one who doesn’t know.”
ms1V_336Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti. At one time a man who was traveling with a monk was carrying a valuable gem. Atha kho so puriso suṅkaṭṭhānaṁ passitvā gilānālayaṁ karitvā attano bhaṇḍikaṁ tassa bhikkhuno adāsi. When the man saw a customs station, he pretended to be sick, and gave his own bag to the monk. Atha kho so puriso suṅkaṭṭhānaṁ atikkamitvā taṁ bhikkhuṁ etadavoca—When they had passed the customs station, he said to the monk, “āhara me, bhante, bhaṇḍikaṁ; nāhaṁ akallako”ti. “Please give me my bag, Sir, I’m not sick.”
“Kissa pana tvaṁ, āvuso, evarūpaṁ akāsī”ti? “Then why did you say so?”
Atha kho so puriso tassa bhikkhuno etamatthaṁ ārocesi. The man told the monk. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?” “Nāhaṁ, bhagavā, jānāmī”ti. “I didn’t know, Sir.” “Anāpatti, bhikkhu, ajānantassā”ti. “There’s no offense for one who doesn’t know.”
ms1V_337Tena kho pana samayena aññataro bhikkhu satthena saddhiṁ addhānamaggappaṭipanno hoti. At one time a monk was traveling with a group. Aññataro puriso taṁ bhikkhuṁ āmisena upalāpetvā suṅkaṭṭhānaṁ passitvā mahagghaṁ maṇiṁ tassa bhikkhuno adāsi—A man bribed that monk by giving him food. Seeing a customs station, he gave the monk a valuable gem, saying, “imaṁ, bhante, maṇiṁ suṅkaṭṭhānaṁ atikkāmehī”ti. “Sir, please take this gem past the customs,” Atha kho so bhikkhu taṁ maṇiṁ suṅkaṭṭhānaṁ atikkāmesi. which the monk did. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_338Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ kāruññena muñci. On one occasion a monk, feeling compassion, released a pig trapped in a snare. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Kāruññādhippāyo ahaṁ, bhagavā”ti. “I was motivated by compassion, Sir.”
“Anāpatti, bhikkhu, kāruññādhippāyassā”ti. “There’s no offense for one who is motivated by compassion.”
ms1V_339Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ—On one occasion a monk released a pig trapped in a snare, “pure sāmikā passantī”ti, theyyacitto muñci. intending to steal it before the owners found it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_340Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ migaṁ kāruññena muñci … On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” … pāse bandhaṁ migaṁ—released a deer trapped in a snare, “pure sāmikā passantī”ti, theyyacitto muñci … intending to steal it before the owners found it. … “You have committed an offense entailing expulsion.” … kumine bandhe macche kāruññena muñci … feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” … kumine bandhe macche—released fish trapped in a fish-net, “pure sāmikā passantī”ti theyyacitto muñci. intending to steal them before the owners found them. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_341Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṁ passitvā—On one occasion a monk saw some goods in a vehicle. “ito gaṇhanto pārājiko bhavissāmī”ti, He thought, “If I take them from there, I’ll be expelled.” atikkamitvā pavaṭṭetvā aggahesi. So he took them by setting the vehicle in motion. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_342Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—On one occasion a monk seized a piece of meat picked up by a hawk, “sāmikānaṁ dassāmī”ti aggahesi. intending to give it to the owners. Sāmikā taṁ bhikkhuṁ codesuṁ—But the owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, atheyyacittassā”ti. “There’s no offense for one who doesn’t intend to steal.”
ms1V_343Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—On one occasion a monk seized a piece of meat picked up by a hawk, “pure sāmikā passantī”ti, theyyacitto aggahesi. intending to steal it before the owners found out. Sāmikā taṁ bhikkhuṁ codesuṁ—The owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_344Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti. At one time some men made a raft that they put on the river Aciravatī. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu. Because the binding ropes snapped, the sticks were scattered about. Bhikkhū paṁsukūlasaññino uttāresuṁ. Some monks removed them from the water, perceiving them as discarded. Sāmikā te bhikkhū codesuṁ—The owners accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_345Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti. At one time some men made a raft, which they put on the river Aciravatī. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu. Because the binding ropes snapped, the sticks were scattered about. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā uttāresuṁ. Some monks removed them from the water, intending to steal them before the owners found them. Sāmikā te bhikkhū codesuṁ—The owners accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_346Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṁ ālaggetvā uccāraṁ agamāsi. On one occasion a cowherd hung his wrap garment on a tree and went to relieve himself. Aññataro bhikkhu paṁsukūlasaññī aggahesi. A monk thought it had been discarded and took it. Atha kho so gopālako taṁ bhikkhuṁ codesi—The cowherd accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_347Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti. On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river. So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi. The monk took hold of it, thinking, “I’ll give it to its owners.” Sāmikā taṁ bhikkhuṁ codesuṁ—But the owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, atheyyacittassā”ti. “There’s no offense for one who doesn’t intend to steal.”
ms1V_348Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti. On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river. So bhikkhu—“pure sāmikā passantī”ti, theyyacitto aggahesi. The monk took hold of it, intending to steal it before the owners found it. Sāmikā taṁ bhikkhuṁ codesuṁ—The owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_349Tena kho pana samayena aññataro bhikkhu sappikumbhiṁ passitvā thokaṁ thokaṁ paribhuñji. On one occasion a monk saw a pot of ghee and ate it little by little. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_350Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā agamaṁsu—At one time a number of monks made an arrangement and then left, thinking, “bhaṇḍaṁ avaharissāmā”ti. “We’ll steal these goods.” Eko bhaṇḍaṁ avahari. One of them stole the goods. Te evamāhaṁsu—The others said, “na mayaṁ pārājikā. “We’re not expelled. Yo avahaṭo so pārājiko”ti. He who stole them is expelled.” Bhagavato etamatthaṁ ārocesuṁ … They told the Buddha. “āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You’ve all committed an offense entailing expulsion.”
ms1V_351Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā bhaṇḍaṁ avaharitvā bhājesuṁ. At one time a number of monks made an arrangement, stole some goods, and shared them out. Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. Each one of them received a share worth less than five māsaka coins. Te evamāhaṁsu—They said, “na mayaṁ pārājikā”ti. “We’re not expelled.” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_352Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṁ theyyacitto avahari. On one occasion when Sāvatthī was short of food, a monk took a handful of rice from a shopkeeper, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_353Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa muggamuṭṭhiṁ … On one occasion when Sāvatthī was short of food, a monk stole a handful of mung beans from a shopkeeper, intending to steal it. … māsamuṭṭhiṁ … a handful of black gram … tilamuṭṭhiṁ theyyacitto avahari. a handful of sesame from a shopkeeper, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_354Tena kho pana samayena sāvatthiyaṁ andhavane corakā gāviṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu. At one time in the Dark Wood near Sāvatthī, thieves killed a cow, ate some of the flesh, put the remainder aside, and went away. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Some monks had it offered and ate it, perceiving it as discarded. Corakā te bhikkhū codesuṁ—The thieves accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_355Tena kho pana samayena sāvatthiyaṁ andhavane corakā sūkaraṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu. At one time in the Dark Wood near Sāvatthī, thieves killed a pig, ate some of the flesh, put the remainder aside, and went away. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Some monks had it offered and ate it, perceiving it as discarded. Corakā te bhikkhū codesuṁ—The thieves accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, paṁsukūlasaññissā”ti. “There’s no offense for one who perceives something as discarded.”
ms1V_356Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā lūtaṁ tiṇaṁ pañcamāsagghanakaṁ theyyacitto avahari. On one occasion a monk went to a meadow and took cut grass worth five māsaka coins, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_357Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā tiṇaṁ lāyitvā pañcamāsagghanakaṁ theyyacitto avahari. On one occasion a monk went to a meadow, cut grass worth five māsaka coins, and took it away, intending to steal it. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_358Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṁ bhājāpetvā paribhuñjiṁsu. On one occasion some newly arrived monks shared out the mangoes belonging to the Sangha and ate them. Āvāsikā bhikkhū te bhikkhū codesuṁ—The resident monks accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Kiṁcittā tumhe, bhikkhave”ti? “What were you thinking, monks?”
“Paribhogatthāya mayaṁ, bhagavā”ti. “We thought they were meant for eating, Sir.”
“Anāpatti, bhikkhave, paribhogatthāyā”ti. “There’s no offense for one who thinks it is meant for eating.”
ms1V_359Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṁ … On one occasion some newly arrived monks shared out the black plums belonging to the Sangha … saṅghassa labujaṁ … the bread-fruit belonging to the Sangha … saṅghassa panasaṁ … the jack-fruit belonging to the Sangha … saṅghassa tālapakkaṁ … the palm fruits belonging to the Sangha … saṅghassa ucchuṁ … the sugarcane belonging to the Sangha … saṅghassa timbarūsakaṁ bhājāpetvā paribhuñjiṁsu. the gaub fruit belonging to the Sangha and ate them. Āvāsikā bhikkhū te bhikkhū codesuṁ—The resident monks accused those monks, saying, “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, paribhogatthāyā”ti. “There’s no offense for one who thinks it is meant for eating.”
ms1V_360Tena kho pana samayena ambapālakā bhikkhūnaṁ ambaphalaṁ denti. On one occasion the keepers of a mango-grove gave a mango to some monks. Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti, The monks, thinking, “They have the authority to guard, but not to give away,” kukkuccāyantā na paṭiggaṇhanti. were afraid of wrongdoing and did not accept it. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Anāpatti, bhikkhave, gopakassa dāne”ti. “There’s no offense if it’s a gift from a guardian.”
ms1V_361Tena kho pana samayena jambupālakā … On one occasion the keepers of a black plum grove … labujapālakā … the keepers of a bread-fruit grove … panasapālakā … the keepers of a jack-fruit grove … tālapakkapālakā … the keepers of a palm grove … ucchupālakā … the keepers of a sugarcane field … timbarūsakapālakā bhikkhūnaṁ timbarūsakaṁ denti. the keepers of a gaub fruit grove gave a gaub fruit to some monks. Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti, The monks, thinking, “They have the authority to guard, but not to give away,” kukkuccāyantā na paṭiggaṇhanti. were afraid of wrongdoing and did not accept it. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Anāpatti, bhikkhave, gopakassa dāne”ti. “There’s no offense if it’s a gift from a guardian.”
ms1V_362Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṁ tāvakālikaṁ haritvā attano vihārassa kuṭṭaṁ upatthambhesi. On one occasion a monk borrowed a piece of wood belonging to the Sangha and used it to support the wall of his own dwelling. Bhikkhū taṁ bhikkhuṁ codesuṁ—The monks accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!” Tassa kukkuccaṁ ahosi. He became anxious Bhagavato etamatthaṁ ārocesi. and told the Buddha. “Kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Tāvakāliko ahaṁ, bhagavā”ti. “I was borrowing it, Sir.”
“Anāpatti, bhikkhu, tāvakālike”ti. “There’s no offense for one who is borrowing.”
ms1V_363Tena kho pana samayena aññataro bhikkhu saṅghassa udakaṁ theyyacitto avahari … On one occasion a monk took water from the Sangha, intending to steal it. … saṅghassa mattikaṁ theyyacitto avahari … took clay from the Sangha, intending to steal it. … saṅghassa puñjakitaṁ tiṇaṁ theyyacitto avahari … took a pile of grass from the Sangha, intending to steal it. … tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_364Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṁ tiṇaṁ theyyacitto jhāpesi. On one occasion a monk set fire to a pile of grass belonging to the Sangha, intending to steal. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion, Āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_365Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṁ theyyacitto avahari … On one occasion a monk took a bed from the Sangha, intending to steal it. … tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_366Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṁ … On one occasion a monk took a bench from the Sangha, intending to steal it … saṅghassa bhisiṁ … a mattress from the Sangha … saṅghassa bibbohanaṁ … a pillow from the Sangha … saṅghassa kavāṭaṁ … a door from the Sangha … saṅghassa ālokasandhiṁ … a window from the Sangha … saṅghassa gopānasiṁ theyyacitto avahari … took a rafter from the Sangha, intending to steal it. … tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_367Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti. At one time the monks used elsewhere the furniture belonging to a certain lay follower. Atha kho so upāsako ujjhāyati khiyyati vipāceti—That lay follower complained and criticized them, “kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī”ti. “How can the Venerables use furniture where it doesn’t belong?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. “You shouldn’t use furniture where it doesn’t belong. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_368Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāyaṁ nisīdanti. Soon afterwards, being afraid of wrongdoing, the monks did not take any furniture to the observance-day hall or to meetings, and they sat down on the bare ground. Gattānipi cīvarānipi paṁsukitāni honti. They became dirty, as did their robes. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anujānāmi, bhikkhave, tāvakālikaṁ haritun”ti. “I allow you to borrow.”
ms1V_369Tena kho pana samayena campāyaṁ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said, “ayyā icchati tekaṭulayāguṁ pātun”ti, “The Venerable wants to drink the triple pungent congee.” pacāpetvā haritvā attanā paribhuñji. When it was ready, she took it away and ate it herself. Sā jānitvā taṁ codesi—When Thullanandā found out about this, she accused her, saying, “assamaṇīsi tvan”ti. “You’re not a monastic anymore!” Tassā kukkuccaṁ ahosi …pe…. She became anxious … Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. She then told the nuns, Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who then told the Buddha. “Anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti sampajānamusāvāde pācittiyassā”ti. but there’s an offense entailing confession for lying in full awareness.”
ms1V_370Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said, “ayyā icchati madhugoḷakaṁ khāditun”ti, “The Venerable wants a honey-ball.” pacāpetvā haritvā attanā paribhuñji. When it was ready, she took it away and ate it herself. Sā jānitvā taṁ codesi—When Thullanandā found out about this, she accused her, saying, “assamaṇīsi tvan”ti. “You’re not a monastic anymore!” Tassā kukkuccaṁ ahosi …pe… She became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti sampajānamusāvāde pācittiyassā”ti. but there’s an offense entailing confession for lying in full awareness.”
ms1V_371Tena kho pana samayena vesāliyaṁ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti— putto ca bhāgineyyo ca. At that time there was a householder in Vesāli who was a supporter of Venerable Ajjuka and who had two children living with him, a son and a nephew. Atha kho so gahapati āyasmantaṁ ajjukaṁ etadavoca—He said to Ajjuka, “imaṁ, bhante, okāsaṁ yo imesaṁ dvinnaṁ dārakānaṁ saddho hoti pasanno tassa ācikkheyyāsī”ti. “Sir, please assign my property to the one of these two boys who has faith and confidence.”
Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṁ okāsaṁ tassa dārakassa ācikkhi. It turned out that the householder’s nephew had faith and confidence, and so Ajjuka assigned the property to him. So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi. He then established a household with that wealth and made a gift.
Atha kho tassa gahapatino putto āyasmantaṁ ānandaṁ etadavoca—The householder’s son then said to Venerable Ānanda, “ko nu kho, bhante ānanda, pituno dāyajjo— putto vā bhāgineyyo vā”ti? “Who is the father’s heir, Venerable Ānanda, the son or the nephew?”
“Putto kho, āvuso, pituno dāyajjo”ti. “The son is the father’s heir.”
“Ayaṁ, bhante, ayyo ajjuko amhākaṁ sāpateyyaṁ amhākaṁ methunakassa ācikkhī”ti. “Sir, Venerable Ajjuka has assigned our wealth to our housemate.”
“Assamaṇo, āvuso, āyasmā ajjuko”ti. “Venerable Ajjuka is not a monastic anymore.”
Atha kho āyasmā ajjuko āyasmantaṁ ānandaṁ etadavoca—Ajjuka then said to Ānanda, “dehi me, āvuso ānanda, vinicchayan”ti. “Ānanda, please do a proper investigation.”
Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. On that occasion Venerable Upāli was siding with Ajjuka, Atha kho āyasmā upāli āyasmantaṁ ānandaṁ etadavoca—and he said to Ānanda, “yo nu kho, āvuso ānanda, sāmikena ‘imaṁ okāsaṁ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṁ so āpajjatī”ti? “Ānanda, when one is asked by the owner to assign a property to so-and-so and one does as asked, what has one committed?”
“Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī”ti. “One hasn’t committed anything, Sir, not even an act of wrong conduct.”
“Ayaṁ, āvuso, āyasmā ajjuko sāmikena—‘imaṁ okāsaṁ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; “Venerable Ajjuka was asked by the owner to assign his property to so-and-so, which he did. anāpatti, āvuso, āyasmato ajjukassā”ti. There’s no offense for Venerable Ajjuka.”
ms1V_372Tena kho pana samayena bārāṇasiyaṁ āyasmato pilindavacchassa upaṭṭhākakulaṁ corehi upaddutaṁ hoti. At that time a family in Benares that supported Venerable Pilindavaccha was harassed by criminals. Dve ca dārakā nītā honti. Two of their children were kidnapped. Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi. Soon afterwards Pilindavaccha brought those children back by his supernormal powers and put them in a stilt house.
Manussā te dārake passitvā—When people saw those children, they said, “ayyassāyaṁ pilindavacchassa iddhānubhāvo”ti, “This is the greatness of Venerable Pilindavaccha’s supernormal powers,” āyasmante pilindavacche abhippasīdiṁsu. and they gained confidence in him.
Bhikkhū ujjhāyanti khiyyanti vipācenti—But the monks complained and criticized him, “kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī”ti. “How could Venerable Pilindavaccha bring back children who had been kidnapped by criminals?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anāpatti, bhikkhave, iddhimassa iddhivisaye”ti. “There’s no offense for someone who uses their supernormal powers.”
ms1V_373Tena kho pana samayena dve bhikkhū sahāyakā honti—paṇḍuko ca kapilo ca. At that time the two monks Paṇḍaka and Kapila were friends. Eko gāmake viharati, eko kosambiyaṁ. One was staying in a village and one at Kosambī. Atha kho tassa bhikkhuno gāmakā kosambiṁ gacchantassa antarāmagge nadiṁ tarantassa sūkarikānaṁ hatthato muttā medavaṭṭi pāde laggā hoti. Then, while one of them was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of a pork-butcher stuck to his foot. So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi. He grabbed it, thinking, “I’ll give it to the owners.” Sāmikā taṁ bhikkhuṁ codesuṁ—But the owners accused him, saying, “assamaṇosi tvan”ti. “You’re not a monastic anymore!”
Taṁ uttiṇṇaṁ gopālikā passitvā etadavoca—Just then a woman cowherd who had seen him crossing said, “ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Come, Sir, have sexual intercourse.” So—“pakatiyāpāhaṁ assamaṇo”ti tassā methunaṁ dhammaṁ paṭisevitvā Thinking he was no longer a monastic, he had sexual intercourse with her.
kosambiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he arrived at Kosambī, he told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. “Anāpatti, bhikkhave, adinnādāne pārājikassa; “There’s no offense entailing expulsion for stealing, āpatti methunadhammasamāyoge pārājikassā”ti. but there’s an offense entailing expulsion for having sexual intercourse.”
ms1V_374Tena kho pana samayena sāgalāyaṁ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṁ avaharitvā āyasmantaṁ daḷhikaṁ etadavoca—At that time a monk at Sāgalā who was a student of Venerable Daḷhika was plagued by lust. He stole a turban from a shopkeeper and said to Daḷhika, “assamaṇo ahaṁ, bhante, vibbhamissāmī”ti. “Sir, I’m not a monastic anymore. I’ll disrobe.”
“Kiṁ tayā, āvuso, katan”ti? “But what have you done?” So tamatthaṁ ārocesi. He told him. Āharāpetvā agghāpesi. Venerable Daḷhika had the turban brought and valued. Taṁ agghāpentaṁ na pañcamāsake agghati. It was worth less than five māsaka coins. “Anāpatti, āvuso, pārājikassā”ti. Saying, “There’s no offense entailing expulsion,” Dhammakathaṁ akāsi. he gave a teaching. So bhikkhu abhiramatīti. And that monk was delighted.
ms1V_375Dutiyapārājikaṁ samattaṁ. The second offense entailing expulsion is finished.
Origin story
First sub-story
ms1V_376Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati. At that time the Buddha spoke to the monks in many ways about unattractiveness—he spoke in praise of unattractiveness, of developing the mind in unattractiveness, and of the attainment of unattractiveness.
ms1V_377Atha kho bhagavā bhikkhū āmantesi—The Buddha then addressed the monks: “icchāmahaṁ, bhikkhave, addhamāsaṁ paṭisallīyituṁ. “Monks, I wish to go into solitary retreat for half a month. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. No one should visit me except the one who brings me almsfood.”
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. “Yes, Venerable Sir.”
ms1V_378Bhikkhū—“bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī”ti, Soon afterwards the monks reflected that the Buddha had praised unattractiveness in many ways, te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. and they devoted themselves to developing the mind in unattractiveness in its many different facets. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. As a consequence, they became troubled by their own bodies, ashamed of and disgusted with them. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; Just as a young woman or man—someone fond of adornments, with freshly washed hair—would be ashamed, humiliated, and disgusted if the carcass of a snake, dog, or man was hung around her neck, evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā just so those monks were troubled by their own bodies. attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti, They took their own lives, took the lives of one another, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—and they went to Migalaṇḍika, the monastic lookalike, and said, “sādhu no, āvuso, jīvitā voropehi. “Please kill us. Idaṁ te pattacīvaraṁ bhavissatī”ti. You will get our bowl and robes.” Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami. And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.
ms1V_379Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro—While washing it, he became anxious and remorseful, thinking, “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. “What the heck have I done? Bahuṁ vata mayā apuññaṁ pasutaṁ, yohaṁ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti. I’ve made so much demerit by killing good monks.”
Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca—Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika, “sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṁ te, sappurisa. “Well done, superior man, you’re truly fortunate. Bahuṁ tayā, sappurisa, puññaṁ pasutaṁ, yaṁ tvaṁ atiṇṇe tāresī”ti. You’ve made much merit by helping across those who hadn’t yet crossed.”
ms1V_380Atha kho migalaṇḍiko samaṇakuttako—Migalaṇḍika thought, “lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, atiṇṇe kirāhaṁ tāremī”ti, “So it seems that I’m fortunate, that I’ve made much merit!” tiṇhaṁ asiṁ ādāya vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā evaṁ vadeti—He then went from dwelling to dwelling, from yard to yard, and said, “ko atiṇṇo, kaṁ tāremī”ti? “Who hasn’t crossed yet? Who can I help across?” Tattha ye te bhikkhū avītarāgā tesaṁ tasmiṁ samaye hotiyeva bhayaṁ hoti chambhitattaṁ hoti lomahaṁso. The monks who still had worldly attachments became fearful and terrified, with goosebumps all over. Ye pana te bhikkhū vītarāgā tesaṁ tasmiṁ samaye na hoti bhayaṁ na hoti chambhitattaṁ na hoti lomahaṁso. Only those who were free from worldly attachments were unaffected.
ms1V_381Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṁ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṁsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Then, on a single day, Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.
ms1V_382Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—At the end of that half-month, when the Buddha came out of seclusion, he said to Venerable Ānanda, “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti? “Ānanda, why is the Sangha of monks so reduced?”
“Tathā hi pana, bhante, bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati. Ānanda told him what had happened, Te ca, bhante, bhikkhū— ‘bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī’ti, te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti— ‘sādhu no, āvuso, jīvitā voropehi. Idaṁ te pattacīvaraṁ bhavissatī’ti. Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṁ ekāhena jīvitā voropesi …pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti. adding, “Please give another instruction, Venerable Sir, for the Sangha of monks to become established in perfect insight.”
“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Well then, Ānanda, bring together in the assembly hall all the monks who live supported by Vesālī.” “Evaṁ, bhante”ti, “Yes.” kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—When he had done so, he went to the Buddha and said, “sannipatito, bhante, bhikkhusaṅgho; “Sir, the Sangha of monks is gathered. yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Please do as you think appropriate.”
ms1V_383Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi—The Buddha then went to the assembly hall, sat down on the prepared seat, and addressed the monks:
ms1V_384“Ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. “Monks, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise. Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse uhataṁ rajojallaṁ tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; Just as a great, unseasonal storm in the last month of the hot season removes the dust and dirt from the air, evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. just so, when stillness by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and it removes bad and unwholesome qualities on the spot, whenever they arise.
ms1V_385Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? And how is stillness by mindfulness of breathing developed and cultivated in this way?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. A monk sits down in the wilderness, at the foot of a tree, or in an empty hut. He crosses his legs, straightens his body, and sets up mindfulness in front of him. So satova assasati, sato passasati. Simply mindful, he breathes in; mindful, he breathes out.
ms1V_386Dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti. When he breathes in long, he knows it; and when he breathes out long, he knows that. Rassaṁ vā assasanto rassaṁ assasāmīti pajānāti, rassaṁ vā passasanto rassaṁ passasāmīti pajānāti. When he breathes in short, he knows it; and when he breathes out short, he knows that. Sabbakāyappaṭisaṁvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṁvedī passasissāmīti sikkhati. When breathing in, he trains in fully experiencing the breath; when breathing out, he trains in fully experiencing the breath. Passambhayaṁ kāyasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ passasissāmīti sikkhati. When breathing in, he trains in calming the activity of the body; when breathing out, he trains in calming the activity of the body.
ms1V_387Pītippaṭisaṁvedī assasissāmīti sikkhati. Pītippaṭisaṁvedī passasissāmīti sikkhati. When breathing in, he trains in experiencing joy; when breathing out, he trains in experiencing joy. Sukhappaṭisaṁvedī assasissāmīti sikkhati. Sukhappaṭisaṁvedī passasissāmīti sikkhati. When breathing in, he trains in experiencing bliss; when breathing out, he trains in experiencing bliss. Cittasaṅkhārappaṭisaṁvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṁvedī passasissāmīti sikkhati. When breathing in, he trains in experiencing the activity of the mind; when breathing out, he trains in experiencing the activity of the mind. Passambhayaṁ cittasaṅkhāraṁ assasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ passasissāmīti sikkhati. When breathing in, he trains in calming the activity of the mind; when breathing out, he trains in calming the activity of the mind.
Cittappaṭisaṁvedī assasissāmīti sikkhati. Cittappaṭisaṁvedī passasissāmīti sikkhati. When breathing in, he trains in experiencing the mind; when breathing out, he trains in experiencing the mind. Abhippamodayaṁ cittaṁ …pe… When breathing in, he trains in gladdening the mind; when breathing out, he trains in gladdening the mind. samādahaṁ cittaṁ …pe… When breathing in, he trains in stilling the mind; when breathing out, he trains in stilling the mind. vimocayaṁ cittaṁ …pe… When breathing in, he trains in freeing the mind; when breathing out, he trains in freeing the mind.
ms1V_388Aniccānupassī …pe… When breathing in, he trains in contemplating impermanence; when breathing out, he trains in contemplating impermanence. virāgānupassī …pe… When breathing in, he trains in contemplating fading away; when breathing out, he trains in contemplating fading away. nirodhānupassī …pe… When breathing in, he trains in contemplating ending; when breathing out, he trains in contemplating ending. paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati. When breathing in, he trains in contemplating relinquishment; when breathing out, he trains in contemplating relinquishment.
ms1V_389Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti. Monks, when stillness by mindfulness of breathing is developed and cultivated like this, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.”
ms1V_390Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—The Buddha then had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—“Is it true, monks, that there are monks who have taken their own lives, who have killed one another, and who have said to Migalaṇḍika, ‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti? ‘Please kill us. You will get our bowl and robes’?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked them, “ananucchavikaṁ, bhikkhave, tesaṁ bhikkhūnaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Monks, it’s not suitable for these monks, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done. Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti—How could those monks do this? ‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’ti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_391“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya, ‘If a monk intentionally kills a human being or seeks an instrument of death for them, ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
ms1V_392Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_393Tena kho pana samayena aññataro upāsako gilāno hoti. At one time a certain lay follower was sick. Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā. He had a beautiful and pleasant wife, Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti. who the monks from the group of six had fallen in love with. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—They said to each other, “sace kho so, āvuso, upāsako jīvissati na mayaṁ taṁ itthiṁ labhissāma. “If this lay follower recovers, we won’t get her. Handa mayaṁ, āvuso, tassa upāsakassa maraṇavaṇṇaṁ saṁvaṇṇemā”ti. Come, let’s praise death to him.”
Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṁsu; upasaṅkamitvā taṁ upāsakaṁ etadavocuṁ—They then went to that lay follower and said, “tvaṁ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. “You’ve done what’s good and wholesome; you’ve made a shelter against fear. You haven’t done anything bad; you haven’t been greedy or immoral. Kataṁ tayā kalyāṇaṁ, akataṁ tayā pāpaṁ. Kiṁ tuyhiminā pāpakena dujjīvitena. So why carry on with this miserable and difficult life? Mataṁ te jīvitā seyyo. Death is better for you. Ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi. When you’ve passed away, you’ll be reborn in a happy place, in heaven. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti. There you’ll be able to enjoy the pleasures of heaven.”
ms1V_394Atha kho so upāsako—That lay follower thought, “saccaṁ kho ayyā āhaṁsu. “The venerables have spoken the truth, Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṁ mayā kalyāṇaṁ, akataṁ mayā pāpaṁ. for I’ve done what’s good and avoided what’s bad, Kiṁ mayhiminā pāpakena dujjīvitena. Mataṁ me jīvitā seyyo. Ito ahaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmi. and after death I’ll be reborn in a happy place.” Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī”ti,
so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi. From then on he ate various kinds of detrimental food and drank detrimental drinks, Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji. and as a consequence, he became very ill So teneva ābādhena kālamakāsi. and died.
Tassa pajāpati ujjhāyati khiyyati vipāceti—But his wife complained and criticized those monks, “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, But they don’t have the good character of a monastic or brahmin. naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. They’ve lost the plot! Ime me sāmikassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ. They praised death to my husband, Imehi me sāmiko mārito”ti. and as a result my husband is dead.”
Aññepi manussā ujjhāyanti khiyyanti vipācenti—And other people complained and criticized them in the same way. “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime upāsakassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ. Imehi upāsako mārito”ti.
ms1V_395Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the criticism of those people. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—Those monks who had few desires and a sense of conscience, who were contented, afraid of wrongdoing, and fond of the training, complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissantī”ti. “How could they praise death to that lay follower?”
ms1V_396Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha …
“saccaṁ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked them, “ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish men, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done. Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissatha. How could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms1V_397“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya—‘If a monk intentionally kills a human being or seeks an instrument of death for him or praises death or incites someone to die, saying, ‘ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo’ti, “My friend, what’s the point of this miserable and difficult life? Death is better for you than life!”— iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya, thinking and intending thus, if he praises death in many ways or incites someone to die— ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
Definitions
Permutations
Summary
ms1V_416Sāmaṁ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena, Oneself, having made a determination, by messenger, by a series of messengers, by a messenger who does not follow instructions, by a messenger gone and returned again.
araho rahosaññī, Not in private, but perceiving it as private. raho arahosaññī, In private, but perceiving it as not private. araho arahosaññī, Not in private, and perceiving it as not private. raho rahosaññī In private, and perceiving it as private.
kāyena saṁvaṇṇeti, He praises by means of the body. vācāya saṁvaṇṇeti, He praises by means of speech. kāyena vācāya saṁvaṇṇeti, He praises by means of both the body and speech. dūtena saṁvaṇṇeti, He praises by means of a messenger. lekhāya saṁvaṇṇeti, He praises by means of writing.
opātaṁ apassenaṁ, upanikkhipanaṁ, bhesajjaṁ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṁ, nimittakammanti. A pit, a piece of furniture, placing near, tonic, arranging a sight, arranging a sound, arranging a smell, arranging a taste, arranging a touch, arranging a mental quality, information, instruction, acting by arrangement, making a sign.
Exposition
ms1V_420Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So taṁ maññamāno aññaṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa. If the second monk kills another person, thinking it is the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
ms1V_421Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So aññaṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa. If the second monk kills that person, thinking it is someone other than the one he was told to kill, there is an offense entailing expulsion for both.
ms1V_422Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So aññaṁ maññamāno aññaṁ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa. If the second monk kills another person, thinking it is someone other than the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
ms1V_426Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī na sāveti— “mā ghātehī”ti. He then regrets it, but does not say, “Don’t kill them.” So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa. If the second monk then kills that person, there is an offense entailing expulsion for both.
ms1V_427Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti. He then regrets and says, “Don’t kill them.” So—“āṇatto ahaṁ tayā”ti taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa. If the second monk replies, “I’ve been told by you to do so,” and then kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
ms1V_428Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa. If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct. So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti. He then regrets it and says, “Don’t kill them.” So sādhūti oramati, ubhinnaṁ anāpatti. If the second monk replies, “Fine,” and desists, there is no offense for either.
manussaṁ uddissa opātaṁ khanati— “papatitvā marissatī”ti, āpatti dukkaṭassa. if a monk digs a pit for a human being, thinking, “Falling into it, they will die,” he commits an offense of wrong conduct. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. If a person falls into it and experiences pain, the monk commits a serious offense. Marati, āpatti pārājikassa. If the person dies, the monk commits an offense entailing expulsion.
Anodissa opātaṁ khanati— “yo koci papatitvā marissatī”ti, āpatti dukkaṭassa. If a monk digs a non-specific pit, thinking, “Whatever falls into it, will die,” he commits an offense of wrong conduct. Manusso tasmiṁ papatati, āpatti dukkaṭassa. If a person falls into it, the monk commits an offense of wrong conduct. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. If they experience pain after falling in, the monk commits a serious offense. Marati, āpatti pārājikassa. If they die, the monk commits an offense entailing expulsion. Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṁ papatati, āpatti dukkaṭassa. If a spirit, ghost, or animal in human form falls into it, the monk commits an offense of wrong conduct. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. If it experiences pain after falling in, the monk commits an offense of wrong conduct. Marati, āpatti thullaccayassa. If it dies, the monk commits a serious offense. Tiracchānagato tasmiṁ papatati, āpatti dukkaṭassa. If an animal falls into it, the monk commits an offense of wrong conduct. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. If it experiences pain after falling in, the monk commits an offense of wrong conduct. Marati, āpatti pācittiyassa. If it dies, the monk commits an offense entailing confession.
Non-offenses
ms1V_449Anāpatti—There is no offense: asañcicca if it is unintentional; ajānantassa if he does not know; namaraṇādhippāyassa if he is not aiming at death; ummattakassa if he is insane; ādikammikassāti. if he is the first offender.
ms1V_450Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito. The first section for recitation on expulsion in relation to human beings is finished.
3.1. Vinītavatthuuddānagāthā Summary verses of case studies
Saṁvaṇṇanā nisīdanto, musalodukkhalena ca; Vuḍḍhapabbajitābhisanno, aggavīmaṁsanāvisaṁ. ms1V_451“Praising, sitting down, And with pestle, with mortar; Gone forth when old, flowing out, First, experimental poison.
Tayo ca vatthukammehi, iṭṭhakāhipare tayo; Vāsī gopānasī ceva, aṭṭakotaraṇaṁ pati. ms1V_452And three with making sites, Another three with bricks; And also machete, and rafter. An elevated platform, coming down, fell down.
Sedaṁ natthuñca sambāho, nhāpanabbhañjanena ca; Uṭṭhāpento nipātento, annapānena māraṇaṁ. ms1V_453Sweating, and nose treatment, massage, By bathing, and by rubbing; Making get up, making lie down, Death through food, death through drink.
Jāragabbho sapattī ca, mātā puttaṁ ubho vadhi; Ubho na miyyare maddā, tāpaṁ vañjhā vijāyinī. ms1V_454Child by a lover, and co-wives; mother, child, he killed both, he killed neither; crushing, Heating, barren, fertile.
Patodaṁ niggahe yakkho, vāḷayakkhañca pāhiṇi; Taṁ maññamāno pahari, saggañca nirayaṁ bhaṇe. ms1V_455Tickling, in taking hold of, a spirit, And predatory spirits, sending; Thinking it was them, he gave a blow, In talking about heaven, and about hell.
Āḷaviyā tayo rukkhā, dāyehi apare tayo; Mā kilamesi na tuyhaṁ, takkaṁ sovīrakena cāti. ms1V_456Three trees at Āḷavī, Three others with forest groves; Don’t torture, no I can’t, Buttermilk, and salty purgative.”
3.2. Vinītavatthu Case studies
ms1V_457Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Tassa bhikkhū kāruññena maraṇavaṇṇaṁ saṁvaṇṇesuṁ. Out of compassion, the monks praised death to him. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? They became anxious and said, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_458Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṁ dārakaṁ nisīdanto ottharitvā māresi. On one occasion an alms-collecting monk sat down on a bench, crushing a boy who was concealed by an old cloth. The boy died. Tassa kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? The monk became anxious and thought, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṁ; yo nisīdeyya, āpatti dukkaṭassā”ti. But you shouldn’t sit down on a seat without checking it. If you do, you commit an offense of wrong conduct.”
ms1V_459Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento musale ussite ekaṁ musalaṁ aggahesi. On one occasion a monk was preparing a seat in a dining hall in an inhabited area. When he took hold of a pestle high up, Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi. a second pestle fell down, hitting a boy, So kālamakāsi. who died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking?”
“Asañcicca ahaṁ, bhagavā”ti. “I didn’t intend it, Sir.”
“Anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_460Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento udukkhalabhaṇḍikaṁ akkamitvā pavaṭṭesi. On one occasion a monk was preparing a seat in a dining hall in an inhabited area when he forcefully kicked the implements belonging to a mortar. Aññataraṁ dārakaṁ ottharitvā māresi. They crushed a boy, who died. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_461Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. At one time a father and son had gone forth with the monks. Kāle ārocite putto pitaraṁ etadavoca—When the time was announced for a certain event, the son said to his father, “gaccha, bhante, saṅgho taṁ patimānetī”ti “Go, Sir, the Sangha is waiting for you,” piṭṭhiyaṁ gahetvā paṇāmesi. and seizing him by the back, he pushed him. So papatitvā kālamakāsi. The father fell and died. Tassa kukkuccaṁ ahosi …pe… The son became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking?”
“Nāhaṁ, bhagavā, maraṇādhippāyo”ti. “I didn’t mean to kill him, Sir.”
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_462Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. At one time a father and son had gone forth with the monks. Kāle ārocite putto pitaraṁ etadavoca—When the time was announced for a certain event, the son said to his father, “gaccha, bhante, saṅgho taṁ patimānetī”ti “Go, Sir, the Sangha is waiting for you,” maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi. and seizing him by the back, he pushed him, aiming to kill him. So papatitvā kālamakāsi. The father fell and died. Tassa kukkuccaṁ ahosi …pe… The son became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_463Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. At one time a father and son had gone forth with the monks. Kāle ārocite putto pitaraṁ etadavoca—When the time was announced for a certain event, the son said to his father, “gaccha, bhante, saṅgho taṁ patimānetī”ti “Go, Sir, the Sangha is waiting for you,” maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi. and seizing him by the back, he pushed him, aiming to kill him. So papatitvā na kālamakāsi. The father fell, but did not die. Tassa kukkuccaṁ ahosi …pe… The son became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_464Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. On one occasion a monk got meat stuck in his throat while eating. Aññataro bhikkhu tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. A second monk hit him on the neck. Salohitaṁ maṁsaṁ pati. The meat was expelled together with blood, So bhikkhu kālamakāsi. and the monk died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_465Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. On one occasion a monk got meat stuck in his throat while eating. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. Another monk hit him on the neck, aiming to kill him. Salohitaṁ maṁsaṁ pati. The meat was expelled together with blood, So bhikkhu kālamakāsi. and the monk died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_466Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti. On one occasion a monk got meat stuck in his throat while eating. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi. Another monk hit him on the neck, aiming to kill him. Salohitaṁ maṁsaṁ pati. The meat was expelled together with blood, So bhikkhu na kālamakāsi. but the monk did not die. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_467Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṁ piṇḍapātaṁ labhitvā paṭikkamanaṁ haritvā bhikkhūnaṁ aggakārikaṁ adāsi. On one occasion an alms-collecting monk received poisoned almsfood. He brought it back and gave the first portion to other monks. Te bhikkhū kālamakaṁsu. They died. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Nāhaṁ, bhagavā, jānāmī”ti. “I didn’t know, Sir.”
“Anāpatti, bhikkhu, ajānantassā”ti. “There’s no offense for one who doesn’t know.”
ms1V_468Tena kho pana samayena aññataro bhikkhu vīmaṁsādhippāyo aññatarassa bhikkhuno visaṁ adāsi. On one occasion a monk gave poison to a second monk with the purpose of investigating it. So bhikkhu kālamakāsi. That monk died. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Vīmaṁsādhippāyo ahaṁ, bhagavā”ti. “My purpose was to investigate it, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_469Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti. On one occasion the monks of Āḷavī were preparing a site for a dwelling Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi. when a monk lifted up a stone to another monk above him. Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi. As the second monk did not grasp it properly, it fell on the head of the monk below, So bhikkhu kālamakāsi. who died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_470Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti. On one occasion the monks of Āḷavī were preparing a site for a dwelling Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi. when a monk lifted up a stone to another monk above him. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṁ muñci. The second monk dropped the stone on his head, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_471Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti. On one occasion the monks of Āḷavī were building a wall for a dwelling Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi. when a monk lifted up a brick to another monk above him. Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi. As the second monk did not grasp it properly, it fell on the head of the monk below, So bhikkhu kālamakāsi. who died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_472Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti. On one occasion the monks of Āḷavī were building a wall for a dwelling Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi. when a monk lifted up a brick to another monk above him. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṁ muñci. The second monk dropped the brick on his head, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_473Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. On one occasion the monks of Āḷavī were doing building work Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi. when a monk lifted up a machete to another monk above him. Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi. As the second monk did not grasp it properly, it fell on the head of the monk below, So bhikkhu kālamakāsi. who died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_474Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. On one occasion the monks of Āḷavī were doing building work Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi. when a monk lifted up a machete to another monk above him. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṁ muñci. The second monk dropped the machete on his head, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_475Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. On one occasion the monks of Āḷavī were doing building work Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi. when a monk lifted up a rafter to another monk above him. Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi. As the second monk did not grasp it properly, it fell on the head of the monk below, So bhikkhu kālamakāsi. who died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, asañciccā”ti. “There’s no offense when it’s unintentional.”
ms1V_476Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti. On one occasion the monks of Āḷavī were doing building work Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi. when a monk lifted up a rafter to another monk above him. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṁ muñci. The second monk dropped the rafter on his head, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_477Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti. On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work. Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—A monk said to another monk, “āvuso, atraṭṭhito bandhāhī”ti. “Put it together while standing here.” So tatraṭṭhito bandhanto paripatitvā kālamakāsi. He did, and he fell down and died. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Nāhaṁ, bhagavā, maraṇādhippāyo”ti. “I didn’t mean to kill him, Sir.”
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_478Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti. On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work. Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—A monk said to another monk, “āvuso, atraṭṭhito bandhāhī”ti. “Put it together while standing here,” aiming to kill him. So tatraṭṭhito bandhanto paripatitvā kālamakāsi …pe… He did, and he fell down and died. … paripatitvā na kālamakāsi. he fell down, but did not die. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_479Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati. On one occasion a monk was coming down after roofing a dwelling. Aññataro bhikkhu taṁ bhikkhuṁ etadavoca—A second monk said to him, “āvuso, ito otarāhī”ti. “Come down here.” So tena otaranto paripatitvā kālamakāsi. He did, and he fell down and died. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_480Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati. On one occasion a monk was coming down after roofing a dwelling. Aññataro bhikkhu maraṇādhippāyo taṁ bhikkhuṁ etadavoca—A second monk said to him, “āvuso, ito otarāhī”ti. “Come down here,” aiming to kill him. So tena otaranto paripatitvā kālamakāsi …pe… He did, and he fell down and died. … paripatitvā na kālamakāsi. he fell down, but did not die. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_481Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṁ pabbataṁ abhiruhitvā papāte papatanto aññataraṁ vilīvakāraṁ ottharitvā māresi. On one occasion a monk who was plagued by lust climbed the Vulture Peak, jumped off the cliff, and hit a basket-maker. The basket-maker died, Tassa kukkuccaṁ ahosi …pe… and the monk became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, attānaṁ pātetabbaṁ. Yo pāteyya, āpatti dukkaṭassā”ti. But, monks, you shouldn’t jump off anything. If you do, you commit an offense of wrong conduct.”
ms1V_482Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṁ pabbataṁ abhiruhitvā davāya silaṁ pavijjhiṁsu. On one occasion the monks from the group of six climbed the Vulture Peak and threw down a stone for fun. Sā aññataraṁ gopālakaṁ ottharitvā māresi. It hit a cowherd, who died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā”ti. But, monks, you shouldn’t throw down stones for fun. If you do, you commit an offense of wrong conduct.”
ms1V_483Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū sedesuṁ. The monks made him sweat by heating him. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_484Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā sedesuṁ. The monks made him sweat by heating him, aiming to kill him. So bhikkhu kālamakāsi. …pe… He died. … So bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_485Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. On one occasion a monk had a severe headache. Tassa bhikkhū natthuṁ adaṁsu. The monks gave him medical treatment through the nose. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_486Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. On one occasion a certain monk had a severe headache. Tassa bhikkhū maraṇādhippāyā natthuṁ adaṁsu. The monks gave him medical treatment through the nose, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_487Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū sambāhesuṁ. The monks massaged him. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_488Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā sambāhesuṁ. The monks massaged him, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_489Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū nhāpesuṁ. The monks bathed him. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_490Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā nhāpesuṁ. The monks bathed him, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_491Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū telena abbhañjiṁsu. The monks rubbed him with oil. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_492Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā telena abbhañjiṁsu. The monks rubbed him with oil, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_493Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū uṭṭhāpesuṁ. The monks made him get up. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_494Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā uṭṭhāpesuṁ. The monks made him get up, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_495Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū nipātesuṁ. The monks made him lie down. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_496Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Taṁ bhikkhū maraṇādhippāyā nipātesuṁ. The monks made him lie down, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_497Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Tassa bhikkhū annaṁ adaṁsu. The monks gave him food. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_498Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Tassa bhikkhū maraṇādhippāyā annaṁ adaṁsu. The monks gave him food, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_499Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Tassa bhikkhu pānaṁ adaṁsu. The monks gave him a drink. So bhikkhu kālamakāsi. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_500Tena kho pana samayena aññataro bhikkhu gilāno hoti. On one occasion a certain monk was sick. Tassa bhikkhū maraṇādhippāyā pānaṁ adaṁsu. The monks gave him a drink, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_501Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. At one time a woman whose husband was living away from home became pregnant by a lover. Sā kulūpakaṁ bhikkhuṁ etadavoca—She said to a monk who associated with her family, “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Venerable, please help me have an abortion.” “Suṭṭhu, bhaginī”ti “Alright,” he said, tassā gabbhapātanaṁ adāsi. and he helped her have an abortion. Dārako kālamakāsi. The child died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_502Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—At one time a certain man had two wives, ekā vañjhā, ekā vijāyinī. one barren and one fertile. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—The barren one said to a monk who associated with her family, “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. “If the other wife gives birth to a son, Venerable, she’ll become the head wife. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. Please make her have an abortion.” “Suṭṭhu, bhaginī”ti “Alright,” he said, tassā gabbhapātanaṁ adāsi. and he did so. Dārako kālamakāsi, The child died, mātā na kālamakāsi. but the mother did not die. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_503Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—At one time a certain man had two wives, ekā vañjhā, ekā vijāyinī. one barren and one fertile. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—The barren one said to a monk who associated with her family, “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. “If the other wife gives birth to a son, Venerable, she’ll become the head wife. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. Please make her have an abortion.” “Suṭṭhu, bhaginī”ti “Alright,” he said, tassā gabbhapātanaṁ adāsi. and he did so. Mātā kālamakāsi, The mother died, dārako na kālamakāsi. but the child did not die. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_504Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—At one time a certain man had two wives, ekā vañjhā, ekā vijāyinī. one barren and one fertile. Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—The barren one said to a monk who associated with her family, “sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. “If the other wife gives birth to a son, Venerable, she’ll become the head wife. Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti. Please make her have an abortion.” “Suṭṭhu, bhaginī”ti “Alright,” he said, tassā gabbhapātanaṁ adāsi. and he did so. Ubho kālamakaṁsu …pe… Both died. … ubho na kālamakaṁsu. Neither died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_505Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman who was pregnant said to a monk who associated with her family, “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Venerable, please help me have an abortion.” “Tena hi, bhagini, maddassū”ti. “Well then, crush it,” he said. Sā maddāpetvā gabbhaṁ pātesi. She crushed it and had an abortion. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_506Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman who was pregnant said to a monk who associated with her family, “iṅghāyya, gabbhapātanaṁ jānāhī”ti. “Venerable, please help me have an abortion.” “Tena hi, bhagini, tāpehī”ti. “Well then, heat yourself,” he said. Sā tāpetvā gabbhaṁ pātesi. She heated herself and had an abortion. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_507Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a barren woman said to a monk who associated with her family, “iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ vijāyeyyan”ti. “Please find some medicine, Venerable, to help me become pregnant.” “Suṭṭhu, bhaginī”ti “Alright,” he said, tassā bhesajjaṁ adāsi. and he gave her some medicine. Sā kālamakāsi. She died. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_508Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a fertile woman said to a monk who associated with her family, “iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ na vijāyeyyan”ti. “Please find some medicine, Venerable, to help me not become pregnant.” “Suṭṭhu, bhaginī”ti tassā bhesajjaṁ adāsi. “Alright,” he said, and he gave her some medicine. Sā kālamakāsi. She died. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_509Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṁ bhikkhuṁ aṅgulipatodakena hāsesuṁ. On one occasion the monks from the group of six tickled a monk from the group of seventeen to make him laugh. So bhikkhu uttanto anassāsako kālamakāsi. Being unable to catch his breath, he died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, pārājikassā”ti. “There’s no offense entailing expulsion.”
ms1V_510Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṁ bhikkhuṁ kammaṁ karissāmāti ottharitvā māresuṁ. On one occasion the monks from the group of seventeen overpowered a monk from the group of six, intending to do a legal procedure against him. He died. Tesaṁ kukkuccaṁ ahosi …pe… They became anxious … “anāpatti, bhikkhave, pārājikassā”ti. “There’s no offense entailing expulsion.”
ms1V_511Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṁ jīvitā voropesi. On one occasion an exorcist monk killed a spirit. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_512Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi. On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits. Taṁ yakkhā jīvitā voropesuṁ. The spirits killed him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_513Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi. On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits, aiming to kill him. Taṁ yakkhā jīvitā voropesuṁ …pe… The spirits killed him. … taṁ yakkhā jīvitā na voropesuṁ. The spirits did not kill him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_514Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi. On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals. Taṁ vāḷā jīvitā voropesuṁ. The predatory animals killed him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_515Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi. On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals, aiming to kill him. Taṁ vāḷā jīvitā voropesuṁ …pe… The predatory animals killed him. … taṁ vāḷā jīvitā na voropesuṁ. The predatory animals did not kill him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_516Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ corakantāraṁ pāhesi. On one occasion a monk sent a second monk to a wilderness inhabited by criminals. Taṁ corā jīvitā voropesuṁ. The criminals killed him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_517Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ corakantāraṁ pāhesi. On one occasion a monk sent a second monk to a wilderness inhabited by criminals, aiming to kill him. Taṁ corā jīvitā voropesuṁ …pe… The criminals killed him. … taṁ corā jīvitā na voropesuṁ. The criminals did not kill him. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_518Tena kho pana samayena aññataro bhikkhu taṁ maññamāno taṁ jīvitā voropesi …pe… On one occasion a monk killed a person, thinking it was them … taṁ maññamāno aññaṁ jīvitā voropesi …pe… killed another person, thinking it was them … aññaṁ maññamāno taṁ jīvitā voropesi …pe… killed a person, thinking they were another … aññaṁ maññamāno aññaṁ jīvitā voropesi. killed another person, thinking they were another. Tassa kukkuccaṁ ahosi …pe… That monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_519Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. At one time a monk was possessed by a spirit. Aññataro bhikkhu tassa bhikkhuno pahāraṁ adāsi. Another monk gave him a blow. So bhikkhu kālamakāsi. He died. Tassa kukkuccaṁ ahosi …pe… The other monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_520Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. At one time a monk was possessed by a spirit. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṁ adāsi. A second monk gave him a blow, aiming to kill him. So bhikkhu kālamakāsi …pe… He died. … so bhikkhu na kālamakāsi. He did not die. Tassa kukkuccaṁ ahosi …pe… The second monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_521Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṁ kathesi. On one occasion a monk gave a talk about heaven to a man of good behavior. So adhimutto kālamakāsi. He became keen on it and died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_522Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṁ kathesi. On one occasion a monk gave a talk about heaven to a man of good behavior, aiming to kill him. So adhimutto kālamakāsi …pe… He became keen on it and died. … so adhimutto na kālamakāsi. He became keen on it, but did not die. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_523Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṁ kathesi. On one occasion a monk gave a talk about hell to a man bound for hell. So uttasitvā kālamakāsi. He became terrified and died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_524Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṁ kathesi. On one occasion a monk gave a talk about hell to a man bound for hell, aiming to kill him. So uttasitvā kālamakāsi …pe… He became terrified and died. … so uttasitvā na kālamakāsi. He became terrified, but did not die. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_525Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti. On one occasion the monks of Āḷavī were felling a tree while doing building work. Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—A monk said to a second monk, “āvuso, atraṭṭhito chindāhī”ti. “Fell it while standing here.” Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi. He did. The tree fell on him, and he died. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_526Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti. On one occasion the monks of Āḷavī were felling a tree while doing building work. Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—A monk said to a second monk, “āvuso, atraṭṭhito chindāhī”ti. “Fell it while standing here,” aiming to kill him. Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi …pe… He did. The tree fell on him, and he died. … rukkho ottharitvā na māresi. The tree fell on him, but he did not die. Tassa kukkuccaṁ ahosi …pe… The first monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_527Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpesuṁ; On one occasion the monks from the group of six set fire to a forest grove. manussā daḍḍhā kālamakaṁsu. People were burned and died. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, namaraṇādhippāyassā”ti. “There’s no offense for one who isn’t aiming at death.”
ms1V_528Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṁ ālimpesuṁ. On one occasion the monks from the group of six set fire to a forest grove, aiming to cause death. Manussā daḍḍhā kālamakaṁsu …pe… People were burned and died. … manussā daḍḍhā na kālamakaṁsu. People were burned, but did not die. Tesaṁ kukkuccaṁ ahosi …pe… The monks became anxious … “anāpatti, bhikkhave, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_529Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—On one occasion a monk went to a place of execution and said to the executioner, “āvuso, māyimaṁ kilamesi. “Don’t torture him. Ekena pahārena jīvitā voropehī”ti. Kill him with a single blow.” “Suṭṭhu, bhante”ti “Alright, Sir,” he said, ekena pahārena jīvitā voropesi. and he killed him with a single blow. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_530Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—On one occasion a monk went to a place of execution and said to the executioner, “āvuso, māyimaṁ kilamesi. “Don’t torture him. Ekena pahārena jīvitā voropehī”ti. Kill him with a single blow.” So—“nāhaṁ tuyhaṁ vacanaṁ karissāmī”ti Saying, “No, I can’t,” taṁ jīvitā voropesi. he executed him. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_531Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti. On one occasion a man whose hands and feet had been cut off was at his relatives’ house, surrounded by his relations. Aññataro bhikkhu te manusse etadavoca—A monk said to those people, “āvuso, icchatha imassa maraṇan”ti? “Do you want to euthanize him?”
“Āma, bhante, icchāmā”ti. “Yes, Sir.”
“Tena hi takkaṁ pāyethā”ti. “Then give him buttermilk.”
Te taṁ takkaṁ pāyesuṁ. They gave him buttermilk So kālamakāsi. and he died. Tassa kukkuccaṁ ahosi …pe… The monk became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You have committed an offense entailing expulsion.”
ms1V_532Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti. On one occasion a man whose hands and feet had been cut off was at home, surrounded by his relations. Aññatarā bhikkhunī te manusse etadavoca—A nun said to those people, “āvuso, icchatha imassa maraṇan”ti? “Do you want to euthanize him?”
“Āmāyye, icchāmā”ti. “Yes, Venerable.”
“Tena hi loṇasovīrakaṁ pāyethā”ti. “Then give him salty purgative.”
Te taṁ loṇasovīrakaṁ pāyesuṁ. They gave him salty purgative So kālamakāsi. and he died. Tassā kukkuccaṁ ahosi …pe…. The nun became anxious … Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. She then told the nuns, Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who then told the Buddha. “Āpattiṁ sā, bhikkhave, bhikkhunī āpannā pārājikan”ti. “Monks, that nun has committed an offense entailing expulsion.”
ms1V_533Tatiyapārājikaṁ samattaṁ. The third offense entailing expulsion is finished.
Origin story
First sub-story
ms1V_534Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu. a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, At that time Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. na sukarā uñchena paggahena yāpetuṁ. It was not easy to get by on almsfood.
Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. The monks considered the difficult circumstances, and they thought, Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, “How can we have a comfortable rains, live in peace and harmony, na ca piṇḍakena kilameyyāmā”ti? and get almsfood without trouble?”
ms1V_535Ekacce evamāhaṁsu—Some said, “handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema, “We could work for the householders, evaṁ te amhākaṁ dātuṁ maññissanti. and they’ll support us in return.” Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
ms1V_536Ekacce evamāhaṁsu—Others said, “alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. “There’s no need to work for the householders. Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma, Let’s instead take messages for them, evaṁ te amhākaṁ dātuṁ maññissanti. and they’ll support us in return.” Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
ms1V_537Ekacce evamāhaṁsu—Still others said, “alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. “There’s no need to work or take messages for them. Kiṁ gihīnaṁ dūteyyaṁ haṭena. Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma—Let’s instead talk up one another’s superhuman qualities to the householders: ‘asuko bhikkhu paṭhamassa jhānassa lābhī, ‘That monk has the first absorption, asuko bhikkhu dutiyassa jhānassa lābhī, that monk the second absorption, asuko bhikkhu tatiyassa jhānassa lābhī, that monk the third, asuko bhikkhu catutthassa jhānassa lābhī, that monk the fourth; asuko bhikkhu sotāpanno, that monk is a stream-enterer, asuko bhikkhu sakadāgāmī, that monk a once-returner, asuko bhikkhu anāgāmī, that a non-returner, asuko bhikkhu arahā, that a perfected one; asuko bhikkhu tevijjo, that monk has the three true insights, asuko bhikkhu chaḷabhiñño’ti. and that the six direct knowledges.’ Evaṁ te amhākaṁ dātuṁ maññissanti. Then they’ll support us. Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, In this way we’ll have a comfortable rains, live together in peace and harmony, na ca piṇḍakena kilamissāmā”ti. and get almsfood without trouble. “Esoyeva kho, āvuso, seyyo yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti. This is the way to go.”
ms1V_538Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu—Then those monks did just that. “asuko bhikkhu paṭhamassa jhānassa lābhī …pe… asuko bhikkhu chaḷabhiñño”ti. Atha kho te manussā—And the people there thought, “lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā; “We’re so fortunate that such monks have come to us for the rainy-season residence. na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā”ti, Such virtuous and good monks have never before entered the rains residence with us.” te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti. And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives. Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti. Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Soon those monks had a good color, bright faces, clear skin, and sharp senses.
ms1V_539Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaraṁ ādāya yena vesālī tena pakkamiṁsu. And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. When they eventually arrived, they went to the hall with the peaked roof in the Great Wood. There they approached the Buddha, bowed, and sat down.
ms1V_540Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā; At that time the monks who had completed the rains residence in that region were thin, haggard, and pale, with veins protruding all over their bodies. vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Since it is the custom for Buddhas to greet newly arrived monks, Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—the Buddha said to them, “kacci, bhikkhave, khamanīyaṁ kacci yāpanīyaṁ “I hope you’re keeping well, monks, I hope you’re getting by?
kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. “We’re keeping well, Venerable Sir, we’re getting by. Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. We had a comfortable and harmonious rains, and got almsfood without trouble.” Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti …pe… When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
ms1V_541Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—And the Buddha said to those monks, “yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha na ca piṇḍakena kilamitthā”ti? “In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They then told him.
“Kacci pana vo, bhikkhave, bhūtan”ti? “But did you really have those superhuman qualities?”
“Abhūtaṁ, bhagavā”ti. “No, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked them, “ananucchavikaṁ, moghapurisā, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha. How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders? Varaṁ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to talk up one another’s superhuman qualities to householders. Taṁ kissa hetu? Why is that? Tatonidānañhi, moghapurisā, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, For although it might cause death or death-like suffering, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. it would not cause you to be reborn in a bad destination. Itonidānañca kho, moghapurisā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. But this might. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—After rebuking them and giving a teaching, he addressed the monks:
ms1V_542“Pañcime, bhikkhave, mahācorā santo saṁvijjamānā lokasmiṁ. “Monks, there are these five notorious gangsters to be found in the world. Katame pañca? What five? Idha, bhikkhave, ekaccassa mahācorassa evaṁ hoti—There are notorious gangsters who think like this: ‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi ‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand men, hananto ghātento chindanto chedāpento pacanto pācento’ti. killing, destroying, and torturing?’ So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento. Then after some time, he does just that. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṁ hoti—Just so, monks, a bad monk thinks like this: ‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carissāmi ‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand people, sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. being honored, respected, and revered by both lay people and those gone forth, getting robes, almsfood, dwellings, and medicinal supplies?’ So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Then after some time, he does just that. Ayaṁ, bhikkhave, paṭhamo mahācoro santo saṁvijjamāno lokasmiṁ. This is the first notorious gangster to be found in the world.
ms1V_543Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṁ dhammavinayaṁ pariyāpuṇitvā attano dahati. Or a bad monk learns the spiritual path proclaimed by the Buddha and takes it as his own. Ayaṁ, bhikkhave, dutiyo mahācoro santo saṁvijjamāno lokasmiṁ. This is the second notorious gangster to be found in the world.
ms1V_544Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu suddhaṁ brahmacāriṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. Or a bad monk groundlessly charges someone living a pure spiritual life with a sexual offense. Ayaṁ, bhikkhave, tatiyo mahācoro santo saṁvijjamāno lokasmiṁ. This is the third notorious gangster to be found in the world.
ms1V_545Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṁ—Or a bad monk takes valuable goods and requisites from the Sangha— ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ, a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods— tehi gihiṁ saṅgaṇhāti upalāpeti. and uses them to bribe and create a following among householders. Ayaṁ, bhikkhave, catuttho mahācoro santo saṁvijjamāno lokasmiṁ. This is the fourth notorious gangster to be found in the world.
ms1V_546Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati. But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality. Taṁ kissa hetu? Why is that? Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti. Monks, you’ve eaten the country’s almsfood by theft.”
Aññathā santamattānaṁ, aññathā yo pavedaye; Nikacca kitavasseva, bhuttaṁ theyyena tassa taṁ. ms1V_547“Whoever should declare himself To be other than he truly is, Has eaten this by theft, Like a cheater who has deceived.
Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā; Pāpā pāpehi kammehi, nirayaṁ te upapajjare. ms1V_548Many ocher-necks of bad qualities, Uncontrolled and wicked—By their wicked deeds, They are reborn in hell.
Seyyo ayoguḷo bhutto, tatto aggisikhūpamo; Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍaṁ asaññatoti. ms1V_549It’s better to eat an iron ball, As hot as a licking flame, Than for the immoral and uncontrolled To eat the country’s alms.”
ms1V_550Atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya …pe… After rebuking the monks from the banks of the Vaggumudā in many ways for being difficult to maintain, difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_551“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti, ‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti, but after some time—whether questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
ms1V_552Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_553Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākariṁsu. Soon afterwards a number of monks, thinking they had seen and realized what in fact they had not, declared final knowledge because of overestimation. Tesaṁ aparena samayena rāgāyapi cittaṁ namati dosāyapi cittaṁ namati mohāyapi cittaṁ namati. After some time, their minds inclined to sensual desire, ill will, and confusion. Tesaṁ kukkuccaṁ ahosi—They became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ. “The Buddha has laid down a training rule, Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṁ byākarimhā. yet we declared final knowledge because of overestimation. Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? Could it be that we’ve committed an offense entailing expulsion?” Te āyasmato ānandassa etamatthaṁ ārocesuṁ. They told Venerable Ānanda, Āyasmā ānando bhagavato etamatthaṁ ārocesi. who told the Buddha. “Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākaronti. He said, “This is negligible, Ānanda. Tañca kho etaṁ abbohārikan”ti.
ms1V_554“Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_555“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti, ‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti, but after some time—whether he is questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” then, aññatra adhimānā, except if it is due to overestimation, ayampi pārājiko hoti asaṁvāso”ti. he too is expelled and excluded from the community.’”
Definitions
Permutations
Summary
ms1V_574Uttarimanussadhammo nāma A superhuman quality: jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati. absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.
Definitions
Exposition
First absorption
ms1V_585Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_586Catūhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_587Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ vinidhāya khantiṁ. he misrepresents his view of what is true; he misrepresents his belief of what is true.
ms1V_588Chahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_589Sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_590Tīhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_591Catūhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_592Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ. he misrepresents his belief of what is true.
ms1V_593Chahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_594Sattahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_595Tīhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_596Catūhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_597Pañcahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ. he misrepresents his belief of what is true.
ms1V_598Chahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_599Sattahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_600Tīhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_601Catūhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_602Pañcahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ. he misrepresents his belief of what is true.
ms1V_603Chahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_604Sattahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_605Tīhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_606Catūhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_607Pañcahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ. he misrepresents his belief of what is true.
ms1V_608Chahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_609Sattahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_610Tīhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_611Catūhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ. he misrepresents his view of what is true.
ms1V_612Pañcahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ. he misrepresents his belief of what is true.
ms1V_613Chahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ. he misrepresents his acceptance of what is true.
ms1V_614Sattahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
Other individual attainments
ms1V_615Yathā idaṁ paṭhamaṁ jhānaṁ vitthāritaṁ evaṁ sabbampi vitthāretabbaṁ. As the first absorption has been expanded in detail, so should all be expanded:
ms1V_616Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ …pe… If he lies in full awareness, saying, “I attained the second absorption,” … tatiyaṁ jhānaṁ …pe… “I attained the third absorption,” … catutthaṁ jhānaṁ samāpajjiṁ … “I attained the fourth absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … catutthassa jhānassa lābhimhi … “I obtain … vasimhi … “I master … catutthaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—“I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_617Tīhākārehi suññataṁ vimokkhaṁ … If he lies in full awareness, saying, “I attained the emptiness release,” … animittaṁ vimokkhaṁ … “I attained the signless release,” … appaṇihitaṁ vimokkhaṁ samāpajjiṁ … “I attained the desireless release,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … appaṇihitassa vimokkhassa lābhimhi … “I obtain … vasimhi … “I master … appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe…. “I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled: …
ms1V_618Tīhākārehi suññataṁ samādhiṁ … If he lies in full awareness, saying, “I attained the emptiness stillness,” … animittaṁ samādhiṁ … “I attained the signless stillness,” … appaṇihitaṁ samādhiṁ samāpajjiṁ … “I attained the desireless stillness,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … appaṇihitassa samādhissa lābhimhi … “I obtain … vasimhi … “I master … appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_619Tīhākārehi suññataṁ samāpattiṁ … If he lies in full awareness, saying, “I attained the emptiness attainment,” … animittaṁ samāpattiṁ … “I attained the signless attainment,” … appaṇihitaṁ samāpattiṁ samāpajjiṁ … “I attained the desireless attainment,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … appaṇihitāya samāpattiyā lābhimhi … “I obtain … vasimhi … “I master … appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_620Tīhākārehi tisso vijjā samāpajjiṁ … If he lies in full awareness, saying, “I attained the three true insights,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … tissannaṁ vijjānaṁ lābhimhi … “I obtain … vasimhi … “I master … tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_621Tīhākārehi cattāro satipaṭṭhāne … If he lies in full awareness, saying, “I attained the four applications of mindfulness,” … cattāro sammappadhāne … “I attained the four right efforts,” … cattāro iddhipāde samāpajjiṁ … “I attained the four foundations for supernormal power,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … catunnaṁ iddhipādānaṁ lābhimhi … “I obtain … vasimhi … “I master … cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_622Tīhākārehi pañcindriyāni … If he lies in full awareness, saying, “I attained the five spiritual faculties,” … pañca balāni samāpajjiṁ … “I attained the five spiritual powers,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … pañcannaṁ balānaṁ lābhimhi … “I obtain … vasimhi … “I master … pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_623Tīhākārehi satta bojjhaṅge samāpajjiṁ … If he lies in full awareness, saying, “I attained the seven factors of awakening,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … sattannaṁ bojjhaṅgānaṁ lābhimhi … “I obtain … vasimhi … “I master … satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_624Tīhākārehi ariyaṁ aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the noble eightfold path,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … ariyassa aṭṭhaṅgikassa maggassa lābhimhi … “I obtain … vasimhi … “I master … ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_625Tīhākārehi sotāpattiphalaṁ … If he lies in full awareness, saying, “I attained the fruit of stream-entry,” … sakadāgāmiphalaṁ … “I attained the fruit of once-returning,” … anāgāmiphalaṁ … “I attained the fruit of non-returning,” … arahattaṁ samāpajjiṁ … “I attained perfection … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … “I obtain … “I master … arahattassa lābhimhi vasimhi arahattaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_626Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa. If he lies in full awareness, saying, “I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_627Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa. If he lies in full awareness, saying, “I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_628Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa. If he lies in full awareness, saying, “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_629Tīhākārehi rāgā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. If he lies in full awareness, saying, “My mind is free from the hindrance of sensual desire,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_630Tīhākārehi dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. If he lies in full awareness, saying, “My mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_631Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—If he lies in full awareness, saying, “My mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_632Suddhikaṁ niṭṭhitaṁ. The basic series is finished.
Combinations of two attainments
ms1V_633Tīhākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the second absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe…. “I’ve realized the first absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.
ms1V_634Tīhākārehi paṭhamañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the third absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_635Tīhākārehi paṭhamañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the fourth absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_636Tīhākārehi paṭhamañca jhānaṁ suññatañca vimokkhaṁ … If he lies in full awareness, saying, “I attained the first absorption and the emptiness release,” … paṭhamañca jhānaṁ animittañca vimokkhaṁ … “I attained the first absorption and the signless release,” … paṭhamañca jhānaṁ appaṇihitañca vimokkhaṁ samāpajjiṁ … “I attained the first absorption and the desireless release,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_637Tīhākārehi paṭhamañca jhānaṁ suññatañca samādhiṁ … If he lies in full awareness, saying, “I attained the first absorption and the emptiness stillness,” … paṭhamañca jhānaṁ animittañca samādhiṁ … “I attained the first absorption and the signless stillness,” … paṭhamañca jhānaṁ appaṇihitañca samādhiṁ samāpajjiṁ … “I attained the first absorption and the desireless stillness,” … samāpajjāmi … “I’m attaining … samāpanno “I’ve attained … paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_638Tīhākārehi paṭhamañca jhānaṁ suññatañca samāpattiṁ … If he lies in full awareness, saying, “I attained the first absorption and the emptiness attainment,” … paṭhamañca jhānaṁ animittañca samāpattiṁ … “I attained the first absorption and the signless attainment,” … paṭhamañca jhānaṁ appaṇihitañca samāpattiṁ samāpajjiṁ … “I attained the first absorption and the desireless attainment,” … samāpajjāmi … “I’m attaining … samāpanno “I’ve attained … paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_639Tīhākārehi paṭhamañca jhānaṁ tisso ca vijjā samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the three true insights,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa tissannañca vijjānaṁ lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_640Tīhākārehi paṭhamañca jhānaṁ cattāro ca satipaṭṭhāne … If he lies in full awareness, saying, “I attained the first absorption and the four applications of mindfulness,” … paṭhamañca jhānaṁ cattāro ca sammappadhāne … “I attained the first absorption and the four right efforts,” … paṭhamañca jhānaṁ cattāro ca iddhipāde samāpajjiṁ … “I attained the first absorption and the four foundations for supernormal power,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa catunnañca iddhipādānaṁ lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_641Tīhākārehi paṭhamañca jhānaṁ pañca ca indriyāni … If he lies in full awareness, saying, “I attained the first absorption and the five spiritual faculties,” … paṭhamañca jhānaṁ pañca ca balāni samāpajjiṁ … “I attained the first absorption and the five spiritual powers,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa pañcannañca balānaṁ lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_642Tīhākārehi paṭhamañca jhānaṁ satta ca bojjhaṅge samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the seven factors of awakening,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṁ lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_643Tīhākārehi paṭhamañca jhānaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the noble eightfold path,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_644Tīhākārehi paṭhamañca jhānaṁ sotāpattiphalañca … If he lies in full awareness, saying, “I attained the first absorption and the fruit of stream-entry,” … paṭhamañca jhānaṁ sakadāgāmiphalañca … “I attained the first absorption and the fruit of once-returning,” … paṭhamañca jhānaṁ anāgāmiphalañca … “I attained the first absorption and the fruit of non-returning,” … paṭhamañca jhānaṁ arahattañca samāpajjiṁ … “I attained the first absorption and perfection,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa arahattassa ca lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the first absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_645Tīhākārehi paṭhamañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and I’ve given up sensual desire,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … “I’ve realized the first absorption and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa. and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_646Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and my mind is free from the hindrance of sensual desire,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … paṭhamassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … paṭhamañca jhānaṁ sacchikataṁ mayā, rāgā ca me cittaṁ vinīvaraṇaṁ … “I’ve realized the first absorption and my mind is free from the hindrance of sensual desire,” … dosā ca me cittaṁ vinīvaraṇaṁ … and my mind is free from the hindrance of ill will,” … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_647Khaṇḍacakkaṁ niṭṭhitaṁ. The unconnected permutation series is finished.
ms1V_648Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the second absorption and the third absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … dutiyassa ca jhānassa tatiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … dutiyañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the second absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_649Tīhākārehi dutiyañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the second absorption and the fourth absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … dutiyañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the second absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_650Tīhākārehi dutiyañca jhānaṁ suññatañca vimokkhaṁ … If he lies in full awareness, saying, “I attained the second absorption and the emptiness release,” … animittañca vimokkhaṁ … and the signless release,” … appaṇihitañca vimokkhaṁ … and the desireless release,” … suññatañca samādhiṁ … and the emptiness stillness,” … animittañca samādhiṁ … and the signless stillness,” … appaṇihitañca samādhiṁ … and the desireless stillness,” … suññatañca samāpattiṁ … and the emptiness attainment,” … animittañca samāpattiṁ … and the signless attainment,” … appaṇihitañca samāpattiṁ … and the desireless attainment,” … tisso ca vijjā … and the three true insights,” … cattāro ca satipaṭṭhāne … and the four applications of mindfulness,” … cattāro ca sammappadhāne … and the four right efforts,” … cattāro ca iddhipāde … and the four foundations for supernormal power,” … pañca ca indriyāni … and the five spiritual faculties,” … pañca ca balāni … and the five spiritual powers,” … satta ca bojjhaṅge … and the seven factors of awakening,” … ariyañca aṭṭhaṅgikaṁ maggaṁ … and the noble eightfold path,” … sotāpattiphalañca … and the fruit of stream-entry,” … sakadāgāmiphalañca … and the fruit of once-returning,” … anāgāmiphalañca … and the fruit of non-returning,” … arahattañca samāpajjiṁ … and perfection,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … dutiyassa ca jhānassa arahattassa ca lābhimhi … “I obtain … vasimhi … “I master … dutiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the second absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_651Tīhākārehi dutiyañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the second absorption and I’ve given up sensual desire … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … dutiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … dutiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … “I’ve realized the second absorption and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” … Rāgā ca me cittaṁ vinīvaraṇaṁ … and my mind is free from the hindrance of sensual desire,” … dosā ca me cittaṁ vinīvaraṇaṁ … and my mind is free from the hindrance of ill will,” … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_652Tīhākārehi …pe… sattahākārehi dutiyañca jhānaṁ paṭhamañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the second absorption and the first absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … dutiyañca jhānaṁ paṭhamañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe… “I’ve realized the second absorption and the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled … vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_653Baddhacakkaṁ. The linked permutation series is finished.
ms1V_654Evaṁ ekekaṁ mūlaṁ kātuna baddhacakkaṁ parivattakaṁ kattabbaṁ. In this way each section is to be dealt with as in the linked permutation series.
ms1V_655Idaṁ saṅkhittaṁ. Here it is in brief:
ms1V_656Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe… If he lies in full awareness, saying, “I attained the third absorption and the fourth absorption,” … tatiyañca jhānaṁ arahattañca samāpajjiṁ … the third absorption and perfection,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … tatiyassa ca jhānassa arahattassa ca lābhimhi … “I obtain … vasimhi … “I master … tatiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the third absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_657Tīhākārehi tatiyañca jhānaṁ samāpajjiṁ … If he lies in full awareness, saying, “I attained the third absorption and I’ve given up sensual desire … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … tatiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … tatiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … “I’ve realized the third absorption and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” … Rāgā ca me cittaṁ vinīvaraṇaṁ … and my mind is free from the hindrance of sensual desire,” … dosā ca me cittaṁ vinīvaraṇaṁ … and my mind is free from the hindrance of ill will,” … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_658Tīhākārehi tatiyañca jhānaṁ paṭhamañca jhānaṁ … If he lies in full awareness, saying, “I attained the third absorption and the first absorption,” … tatiyañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ … “I attained the third absorption and the second absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … tatiyassa ca jhānassa dutiyassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … tatiyañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “I’ve realized the third absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled. …
ms1V_659Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ …pe… If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the first absorption,” … dutiyañca jhānaṁ … the second absorption,” … tatiyañca jhānaṁ … the third absorption,” … catutthañca jhānaṁ samāpajjiṁ the fourth absorption,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ catutthassa ca jhānassa lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_660Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca vimokkhaṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness release,” … animittañca vimokkhaṁ … and I attained the signless release,” … appaṇihitañca vimokkhaṁ samāpajjiṁ … and I attained the desireless release,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca vimokkhassa lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_661Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samādhiṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness stillness,” … animittañca samādhiṁ … and I attained the signless stillness,” … appaṇihitañca samādhiṁ samāpajjiṁ … and I attained the desireless stillness,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca samādhissa lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_662Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samāpattiṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness attainment,” … animittañca samāpattiṁ … and I attained the signless attainment,” … appaṇihitañca samāpattiṁ samāpajjiṁ … and I attained the desireless attainment,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitāya ca samāpattiyā lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_663Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā samāpajjiṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the three true insights,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ tissannañca vijjānaṁ lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_664Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca satipaṭṭhāne … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the four applications of mindfulness,” … cattāro ca sammappadhāne … and I attained the four right efforts,” … cattāro ca iddhipāde samāpajjiṁ … and I attained the four foundations for supernormal power,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ catunnañca iddhipādānaṁ lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_665Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ pañca ca indriyāni … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the five spiritual faculties,” … pañca ca balāni samāpajjiṁ … and I attained the five spiritual powers,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ pañcannañca balānaṁ lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_666Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅge samāpajjiṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the seven factors of awakening,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ sattannañca bojjhaṅgānaṁ lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_667Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the noble eightfold path,” … samāpajjāmi … “I’m attaining … samāpanno … “I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … “I obtain … vasimhi … “I master … mohā ca me cittaṁ vinīvaraṇaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_668Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ sotāpattiphalañca … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the fruit of stream-entry,” … sakadāgāmiphalañca … and I attained the fruit of once-returning,” … anāgāmiphalañca … and I attained the fruit of non-returning,” … arahattañca samāpajjiṁ … and I attained perfection,” … samāpajjāmi … and I’m attaining … samāpanno … and I’ve attained … mohā ca me cittaṁ vinīvaraṇaṁ arahattassa ca lābhimhi … and I obtain … vasimhi … and I master … mohā ca me cittaṁ vinīvaraṇaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. “My mind is free from the hindrance of confusion and I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_669Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ, rāgo ca me catto … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa. and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
ms1V_670Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ rāgā ca me cittaṁ vinīvaraṇaṁ … If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and my mind is free from the hindrance of sensual desire,” … dosā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—and my mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_671Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Combinations of more than two attainments
ms1V_672Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ. The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.
Combination of all attainments
ms1V_673Idaṁ sabbamūlakaṁ This is the section based on all items:
ms1V_674Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ … If he lies in full awareness, saying, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … samāpajjāmi … and I’m attaining … samāpanno …pe… and I’ve attained … etc. … rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. and I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; Rāgā ca me cittaṁ vinīvaraṇaṁ, dosā ca me cittaṁ vinīvaraṇaṁ, mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_675Sabbamūlakaṁ niṭṭhitaṁ. The section based on all items is finished.
Suddhikavārakathā niṭṭhitā. The exposition of the section on the basic series is finished.
Meaning to say first absorption, but saying something else
ms1V_676Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_677Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_678Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the fourth absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_679Tīhākārehi …pe… sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo suññataṁ vimokkhaṁ … If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the emptiness release,” … animittaṁ vimokkhaṁ … the signless release,” … appaṇihitaṁ vimokkhaṁ … the desireless release,” … suññataṁ samādhiṁ … the emptiness stillness,” … animittaṁ samādhiṁ … the signless stillness,” … appaṇihitaṁ samādhiṁ … the desireless stillness,” … suññataṁ samāpattiṁ … the emptiness attainment,” … animittaṁ samāpattiṁ … the signless attainment,” … appaṇihitaṁ samāpattiṁ … the desireless attainment,” … tisso vijjā … the three true insights,” … cattāro satipaṭṭhāne … the four applications of mindfulness,” … cattāro sammappadhāne … the four right efforts,” … cattāro iddhipāde … the four foundations for supernormal power,” … pañcindriyāni … the five spiritual faculties,” … pañca balāni … the five spiritual powers,” … satta bojjhaṅge … the seven factors of awakening,” … ariyaṁ aṭṭhaṅgikaṁ maggaṁ … the noble eightfold path,” … sotāpattiphalaṁ … the fruit of stream-entry,” … sakadāgāmiphalaṁ … the fruit of once-returning,” … anāgāmiphalaṁ … the fruit of non-returning,” … arahattaṁ samāpajjiṁ …pe… perfection,” … rāgo me catto … “I’ve given up sensual desire … doso me catto … “I’ve given up ill will … moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside.,” Rāgā me cittaṁ vinīvaraṇaṁ … “My mind is free from the hindrance of sensual desire,” … dosā me cittaṁ vinīvaraṇaṁ … “My mind is free from the hindrance of ill will,” … mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa—if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_680Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ. The unconnected permutation series based on one item with a speech extension is finished.
Meaning to say second absorption, but saying something else
ms1V_681Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_682Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti …pe… If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the fourth absorption,” … mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_683Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa …pe… if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_684Vatthuvisārakassa ekamūlakassa baddhacakkaṁ. The linked permutation series based on one item with a speech extension is finished.
Mūlaṁ saṅkhittaṁ. The basis in brief is finished.
Meaning to say he is free from confusion, but saying something else
ms1V_685Tīhākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_686Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa …pe… if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_687Vatthuvisārakassa ekamūlakaṁ niṭṭhitaṁ. The section based on one item with a speech extension is finished.
Meaning to say any particular combination of individual attainments, but saying something else
Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ. The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.
Meaning to say all the attainments but one, and instead saying the remaining one
Idaṁ sabbamūlakaṁ This is the section based on all items:
ms1V_688Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe… If he lies in full awareness, meaning to say, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … rāgo ca me catto … and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇanti vattukāmo mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will,” while actually saying, “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled.
ms1V_689Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe… If he lies in full awareness, meaning to say, “I attained the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … rāgo ca me catto … and I’ve given up sensual desire … doso ca me catto … and I’ve given up ill will … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇaṁ mohā ca me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, there is a serious offense when three conditions are fulfilled.
ms1V_690Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe… If he lies in full awareness, meaning to say, “I attained the third absorption and the fourth absorption … mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; and my mind is free from the hindrance of confusion and I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa. if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
ms1V_691Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ …pe… If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion and I attained the first absorption and the second absorption and the third absorption and the fourth absorption … rāgā ca me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; and my mind is free from the hindrance of sensual desire,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; na paṭivijānantassa āpatti thullaccayassa—if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_692Vatthuvisārakassa sabbamūlakaṁ niṭṭhitaṁ. The section based on all items with a speech extension is finished.
Vatthuvisārakassa cakkapeyyālaṁ niṭṭhitaṁ. The successive permutation series with a speech extension is finished.
Vatthukāmavārakathā niṭṭhitā. The exposition of the section on “meaning to say” is finished.
Gross hinting: in regard to dwellings
ms1V_693Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji … If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu paṭhamassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized the first absorption,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa—if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti. after he has lied, he knows he has lied.
ms1V_694Catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji … If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu paṭhamassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized the first absorption,” then, if the listener understands, he commits a serious offense when four … five … six … seven conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa—if the listener does not understand, he commits an offense of wrong conduct when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_695Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṁ jhānaṁ … If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the second absorption,” … tatiyaṁ jhānaṁ … the third absorption,” … catutthaṁ jhānaṁ … the fourth absorption,” … suññataṁ vimokkhaṁ … the emptiness release,” … animittaṁ vimokkhaṁ … the signless release,” … appaṇihitaṁ vimokkhaṁ … the desireless release,” … suññataṁ samādhiṁ … the emptiness stillness,” … animittaṁ samādhiṁ … the signless stillness,” … appaṇihitaṁ samādhiṁ … the desireless stillness,” … suññataṁ samāpattiṁ … the emptiness attainment,” … animittaṁ samāpattiṁ … the signless attainment,” … appaṇihitaṁ samāpattiṁ … the desireless attainment,” … tisso vijjā … the three true insights,” … cattāro satipaṭṭhāne … the four applications of mindfulness,” … cattāro sammappadhāne … the four right efforts,” … cattāro iddhipāde … the four foundations for supernormal power,” … pañca indriyāni … the five spiritual faculties,” … pañca balāni … the five spiritual powers,” … satta bojjhaṅge … the seven factors of awakening,” … ariyaṁ aṭṭhaṅgikaṁ maggaṁ … the noble eightfold path,” … sotāpattiphalaṁ … the fruit of stream-entry,” … sakadāgāmiphalaṁ … the fruit of once-returning,” … anāgāmiphalaṁ … the fruit of non-returning,” … arahattaṁ samāpajji … perfection,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu arahattassa lābhī … obtains … vasī … masters … tena bhikkhunā arahattaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized perfection,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa. if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
ms1V_696Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto … If he lies in full awareness, saying, “The monk who stayed in your dwelling has given up sensual desire … doso catto … has given up ill will … moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has given up confusion, renounced it, has let it go, has abandoned it, has relinquished it, has forsaken it, has thrown it aside,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa. if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
ms1V_697Tīhākārehi …pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṁ vinīvaraṇaṁ … If he lies in full awareness, saying, “The monk who stayed in your dwelling has a mind free from the hindrance of sensual desire,” … dosā cittaṁ vinīvaraṇaṁ … a mind free from the hindrance of ill will,” … mohā cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; a mind free from the hindrance of confusion,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa—if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_698Tīhākārehi …pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṁ jhānaṁ … If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption in solitude,” … dutiyaṁ jhānaṁ … the second absorption … tatiyaṁ jhānaṁ … the third absorption … catutthaṁ jhānaṁ samāpajji … the fourth absorption … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu suññāgāre catutthassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa—if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
Gross hinting: in regard to any requisite
ms1V_699Yathā idaṁ vitthāritaṁ evameva sesānipi vitthāretabbāni. The remainder should be given in detail in the same way:
ms1V_700Tīhākārehi …pe… sattahākārehi yo te cīvaraṁ paribhuñji … If he lies in full awareness, saying, “The monk who made use of your robe-cloth … yo te piṇḍapātaṁ paribhuñji … who made use of your almsfood … yo te senāsanaṁ paribhuñji … who made use of your furniture … yo te gilānappaccayabhesajjaparikkhāraṁ paribhuñji so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … who made use of your medicinal supplies attained the fourth absorption in solitude,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu suññāgāre catutthassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa …pe… if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_701Tīhākārehi …pe… sattahākārehi yena te vihāro paribhutto … If he lies in full awareness, saying, “The monk who has made use of your dwelling … yena te cīvaraṁ paribhuttaṁ … who has made use of your robe-cloth … yena te piṇḍapāto paribhutto … who has made use of your almsfood … yena te senāsanaṁ paribhuttaṁ … who has made use of your furniture … yena te gilānappaccayabhesajjaparikkhāro paribhutto … who has made use of your medicinal supplies so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … attained the fourth absorption in solitude,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu suññāgāre catutthassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa …pe… if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_702Tīhākārehi …pe… sattahākārehi yaṁ tvaṁ āgamma vihāraṁ adāsi … If he lies in full awareness, saying, “The monk you gave a dwelling to … cīvaraṁ adāsi … you gave robe-cloth to … piṇḍapātaṁ adāsi … you gave almsfood to … senāsanaṁ adāsi … you gave furniture to … gilānappaccayabhesajjaparikkhāraṁ adāsi so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … you gave medicinal supplies to, he attained the fourth absorption in solitude,” … samāpajjati … is attaining … samāpanno … has attained … so bhikkhu suññāgāre catutthassa jhānassa lābhī … obtains … vasī … masters … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; he has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; na paṭivijānantassa āpatti dukkaṭassa—if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: pubbevassa hoti musā bhaṇissanti, before he has lied, he knows he is going to lie; bhaṇantassa hoti musā bhaṇāmīti, while lying, he knows he is lying; bhaṇitassa hoti musā mayā bhaṇitanti, after he has lied, he knows he has lied; vinidhāya diṭṭhiṁ, he misrepresents his view of what is true; vinidhāya khantiṁ, he misrepresents his belief of what is true; vinidhāya ruciṁ, he misrepresents his acceptance of what is true; vinidhāya bhāvaṁ. he misrepresents his sentiment of what is true.
ms1V_703Peyyālapannarasakaṁ niṭṭhitaṁ. The successive fifteen are finished.
Paccayappaṭisaṁyuttavārakathā niṭṭhitā. The exposition of the section on that connected with requisites is finished.
Uttarimanussadhammacakkapeyyālaṁ niṭṭhitaṁ. The successive permutation series on superhuman qualities is finished.
Non-offenses
ms1V_704Anāpatti—There is no offense: adhimānena, if he overestimates himself; anullapanādhippāyassa, if he does not intend to make a claim; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
4.1. Vinītavatthuuddānagāthā Summary verses of case studies
Adhimāne araññamhi, piṇḍopajjhāriyāpatho; Saṁyojanā rahodhammā, vihāro paccupaṭṭhito. ms1V_705“About overestimation, in the wilderness, Almsfood, preceptor, behavior; Fetters, qualities in private, Dwelling, supported.
Na dukkaraṁ viriyamathopi maccuno, Bhāyāvuso vippaṭisāri sammā; Viriyena yogena ārādhanāya, Atha vedanāya adhivāsanā duve. ms1V_706Not difficult, and then energy, fear of death, Remorseful friend, rightly; To be reached by energy, to be reached by exertion, Then two on the enduring of feeling.
Brāhmaṇe pañca vatthūni, aññaṁ byākaraṇā tayo; Agārāvaraṇā kāmā, rati cāpi apakkami. ms1V_707Five cases of a brahmin, Three on declaring final knowledge; Home, rejected sense pleasures, And delight, set out.
Aṭṭhi pesi ubho gāvaghātakā, Piṇḍo sākuṇiko nicchavi orabbhi; Asi ca sūkariko satti māgavi, Usu ca kāraṇiko sūci sārathi. ms1V_708Bone, and lump—both are cattle butchers; A morsel is a poultry butcher, a sheep butcher is flayed; And a pig butcher and sword, a deer hunter and knife, And a torturer and arrow, a horse trainer and needle.
Yo ca sibbīyati sūcako hi so, Aṇḍabhāri ahu gāmakūṭako; Kūpe nimuggo hi so pāradāriko, Gūthakhādī ahu duṭṭhabrāhmaṇo. ms1V_709And a slanderer is sewn, A corrupt magistrate had testicles as burden; An adulterer submerged in a pit, An eater of feces was a wicked brahmin.
Nicchavitthī aticārinī ahu, Maṅgulitthī ahu ikkhaṇitthikā; Okilinī hi sapattaṅgārokiri, Sīsacchinno ahu coraghātako. ms1V_710A flayed woman was an adulteress, An ugly woman was a fortune-teller; A sweating woman poured coals on a co-wife, A beheaded man was an executioner.
Bhikkhu bhikkhunī sikkhamānā, Sāmaṇero atha sāmaṇerikā; Kassapassa vinayasmiṁ pabbajaṁ, Pāpakammamakariṁsu tāvade. ms1V_711A monk, a nun, a trainee nun, A novice monk, then a novice nun—These having gone forth in the training of Kassapa did bad deeds right there.
Tapodā rājagahe yuddhaṁ, nāgānogāhanena ca; Sobhito arahaṁ bhikkhu, pañcakappasataṁ sareti. ms1V_712The Tapodā, battle in Rājagaha, And with the plunging in of elephants; The perfected monk Sobhita recalled five hundred eons.”
4.2. Vinītavatthu Case studies, part 1
ms1V_713Tena kho pana samayena aññataro bhikkhu adhimānena aññaṁ byākāsi. At one time a monk declared final knowledge because of overestimation. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ. “The Buddha has laid down a training rule. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Anāpatti, bhikkhu, adhimānenā”ti. “There’s no offense for overestimates.”
ms1V_714Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati—At one time a monk lived in the wilderness “evaṁ maṁ jano sambhāvessatī”ti. because he wanted people to esteem him. Taṁ jano sambhāvesi. People esteemed him. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, paṇidhāya araññe vatthabbaṁ. Yo vaseyya, āpatti dukkaṭassā”ti. But, monks, you should not live in the wilderness because of a wish. If you do, you commit an offense of wrong conduct.”
ms1V_715Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati—At one time a monk was walking for almsfood “evaṁ maṁ jano sambhāvessatī”ti. because he wanted people to esteem him. Taṁ jano sambhāvesi. People esteemed him. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti. But, monks, you should not walk for almsfood because of a wish. If you do, you commit an offense of wrong conduct.”
ms1V_716Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—At one time a monk said to another monk, “ye, āvuso, amhākaṁ upajjhāyassa saddhivihārikā sabbeva arahanto”ti. “Those who are pupils of our preceptor are all perfected ones.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Ullapanādhippāyo ahaṁ, bhagavā”ti. “I wanted to make a claim, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_717Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—At one time a monk said to another monk, “ye, āvuso, amhākaṁ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā”ti. “Those who are pupils of our preceptor all have great supernormal power.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Ullapanādhippāyo ahaṁ, bhagavā”ti. “I wanted to make a claim, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_718Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati … At one time a monk did walking meditation because he wanted people to esteem him … paṇidhāya tiṭṭhati … stood because he wanted people to esteem him … paṇidhāya nisīdati … sat because he wanted people to esteem him … paṇidhāya seyyaṁ kappeti—lay down “evaṁ maṁ jano sambhāvessatī”ti. because he wanted people to esteem him. Taṁ jano sambhāvesi. People esteemed him. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa. “There’s no offense entailing expulsion.
Na ca, bhikkhave, paṇidhāya seyyā kappetabbā. But, monks, you should not lie down because of a wish. Yo kappeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_719Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality to another monk, saying, Sopi evamāha—“mayhampi, āvuso, saṁyojanā pahīnā”ti. “I’ve abandoned the fetters.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_720Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality in private. Paracittavidū bhikkhu taṁ bhikkhuṁ apasādesi—A monk who could read minds rebuked him, saying, “mā, āvuso, evarūpaṁ abhaṇi. Nattheso tuyhan”ti. “No, you haven’t got it.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_721Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality in private. Devatā taṁ bhikkhuṁ apasādesi—A god rebuked him, saying, “mā, bhante, evarūpaṁ abhaṇi. Nattheso tuyhan”ti. “No, Sir, you haven’t got it.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_722Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—At one time a monk said to a lay follower, “yo, āvuso, tuyhaṁ vihāre vasati so bhikkhu arahā”ti. “The monk living in your dwelling is a perfected one.” So ca tassa vihāre vasati. He was the one who lived in that dwelling. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Ullapanādhippāyo ahaṁ, bhagavā”ti. “I wanted to make a claim, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_723Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—At one time a monk said to a lay follower, “yaṁ tvaṁ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā”ti. “The one you support with with robe-cloth, almsfood, a dwelling, and medicinal supplies, he’s a perfected one.” So ca taṁ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. He was the one who was supported in that way. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Ullapanādhippāyo ahaṁ, bhagavā”ti. “I wanted to make a claim, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_724Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “atthāyasmato uttarimanussadhammo”ti? “Venerable, do you have any superhuman qualities?”
“Nāvuso, dukkaraṁ aññaṁ byākātun”ti. “It’s not difficult to declare final knowledge.”
Tassa kukkuccaṁ ahosi—He became anxious and thought, “ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ. “Those who are true disciples of the Buddha may say that, Ahañcamhi na bhagavato sāvako. but I’m no such disciple. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha. “Kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Anullapanādhippāyo ahaṁ, bhagavā”ti. “I didn’t intend to make a claim, Sir.”
“Anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_725Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “atthāyasmato uttarimanussadhammo”ti? “Venerable, do you have any superhuman qualities?”
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. “Superhuman qualities are attained by those who are energetic.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_726Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “mā kho, āvuso, bhāyī”ti. “Don’t be afraid.”
“Nāhaṁ, āvuso, maccuno bhāyāmī”ti. “I’m not afraid of death.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_727Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “mā kho, āvuso, bhāyī”ti. “Don’t be afraid.”
“Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā”ti. “One who’s remorseful might be afraid.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_728Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “atthāyasmato uttarimanussadhammo”ti? “Venerable, do you have any superhuman qualities?”
“Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā”ti. “Superhuman qualities are attained by those who apply themselves rightly.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_729Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “atthāyasmato uttarimanussadhammo”ti? “Venerable, do you have any superhuman qualities?”
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. “Superhuman qualities are attained by those who are energetic.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_730Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “atthāyasmato uttarimanussadhammo”ti? “Venerable, do you have any superhuman qualities?”
“Ārādhanīyo kho, āvuso, dhammo yuttayogenā”ti. “Superhuman qualities are attained by those who exert themselves.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_731Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “We hope you’re bearing up? We hope you’re comfortable?”
“Nāvuso, sakkā yena vā tena vā adhivāsetun”ti. “It’s not possible for just anyone to endure this.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_732Tena kho pana samayena aññataro bhikkhu gilāno hoti. At one time a monk was ill. Taṁ bhikkhū etadavocuṁ—The monks said to him, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “We hope you’re bearing up? We hope you’re comfortable?”
“Nāvuso, sakkā puthujjanena adhivāsetun”ti. “It’s not possible for an ordinary person to endure this.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Ullapanādhippāyo ahaṁ, bhagavā”ti. “I intended to make a claim, Sir.”
“Anāpatti, bhikkhu, pārājikassa; “There’s no offense entailing expulsion, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_733Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—At one time a brahmin invited the monks, saying, “āyantu bhonto arahanto”ti. “Perfected sirs, please come.”
Tesaṁ kukkuccaṁ ahosi—They became anxious and said, “mayañcamha na arahanto. “We’re not perfected ones, Ayañca brāhmaṇo amhe arahantavādena samudācarati. and yet this brahmin speaks to us as if we are. Kathaṁ nu kho amhehi paṭipajjitabban”ti? What should we do?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anāpatti, bhikkhave, pasādabhaññe”ti. “There’s no offense when something is spoken in faith.”
ms1V_734Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—At one time a brahmin invited the monks, saying, “nisīdantu bhonto arahanto”ti … “Perfected sirs, please be seated.” … “bhuñjantu bhonto arahanto”ti … “Perfected sirs, please eat.” … “tappentu bhonto arahanto”ti … “Perfected sirs, please be satisfied.” … “gacchantu, bhonto arahanto”ti. “Perfected sirs, please go.”
Tesaṁ kukkuccaṁ ahosi—They became anxious and said, “mayañcamha na arahanto. “We’re not perfected ones, Ayañca brāhmaṇo amhe arahantavādena samudācarati. and yet this brahmin speaks to us as if we are. Kathaṁ nu kho amhehi paṭipajjitabban”ti? What should we do?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Anāpatti, bhikkhave, pasādabhaññe”ti. “There’s no offense when something is spoken in faith.”
ms1V_735Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality to another monk, saying, Sopi evamāha—“mayhampi, āvuso, āsavā pahīnā”ti. “I’ve abandoned the corruptions.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_736Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality to another monk, saying, Sopi evamāha—“mayhampi, āvuso, ete dhammā saṁvijjantī”ti. “I have these qualities.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_737Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. At one time a monk claimed a superhuman quality to another monk, saying, Sopi evamāha—“ahampāvuso, tesu dhammesu sandissāmī”ti. “I conform to these qualities.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
ms1V_738Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—At one time the relatives of a certain monk said to him, “ehi, bhante, agāraṁ ajjhāvasā”ti. “Come, Sir, live at home.”
“Abhabbo kho, āvuso, mādiso agāraṁ ajjhāvasitun”ti. “One like me is incapable of living at home.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_739Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—At one time the relatives of a certain monk said to him, “ehi, bhante, kāme paribhuñjā”ti. “Come, Sir, enjoy worldly pleasures.”
“Āvaṭā me, āvuso, kāmā”ti. “The pleasures of the world have been rejected by me.” Tassa kukkuccaṁ ahosi …pe… He became anxious …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_740Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—At one time the relatives of a certain monk said to him, “abhiramasi, bhante”ti? “Come, Sir, enjoy yourself.”
“Abhirato ahaṁ, āvuso, paramāya abhiratiyā”ti. “I’m enjoying myself with the highest enjoyment.”
Tassa kukkuccaṁ ahosi. He became anxious, “Ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ. thinking, “Those who are true disciples of the Buddha may say that, Ahañcamhi na bhagavato sāvako. but I’m no such disciple. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing expulsion?” Bhagavato etamatthaṁ ārocesi. He told the Buddha.
“Kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Anullapanādhippāyo ahaṁ, bhagavā”ti. “I didn’t intend to make a claim, Sir.”
“Anāpatti, bhikkhu, anullapanādhippāyassā”ti. “There’s no offense for one who doesn’t intend to make a claim.”
ms1V_741Tena kho pana samayena sambahulā bhikkhū katikaṁ katvā aññatarasmiṁ āvāse vassaṁ upagacchiṁsu—At one time a number of monks entered the rainy-season residence in a certain monastery, making this agreement: “yo imamhā āvāsā paṭhamaṁ pakkamissati taṁ mayaṁ arahāti jānissāmā”ti. “Whoever sets out from this monastery first, we’ll know him as a perfected one.”
Aññataro bhikkhu—One of them thought, “maṁ arahāti jānantū”ti, “Let them think I’m a perfected one,” tamhā āvāsā paṭhamaṁ pakkāmi. and he set out first from that monastery. Tassa kukkuccaṁ ahosi …pe… He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti. “You’ve committed an offense entailing expulsion.”
Case studies, part 2
ms1V_742Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary, Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture Peak. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca—One morning Mahāmoggallāna robed up, took his bowl and robe, went to Lakkhaṇa, and said, “āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti. “Lakkhaṇa, let’s enter Rājagaha for almsfood.”
“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi. “Yes.”
ms1V_743Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. As they descended from the Vulture Peak, Mahāmoggallāna smiled at a certain place. Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—Lakkhaṇa asked him why, and Māhamoggallāna replied, “ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
“Akālo kho, āvuso lakkhaṇa, etassa pañhassa. “This isn’t the right time to ask. Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti. Please ask me in the presence of the Buddha.”
ms1V_744Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; Then, when they had eaten their meal and returned from almsround, Lakkhaṇa and Mahāmoggallāna went to the Buddha, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. bowed, and sat down. Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—And Lakkhaṇa said to Mahāmoggallāna,
“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. “Earlier on, as we were descending from the Vulture Peak, you smiled at a certain place. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti? Why was that?”
“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ. “As I was coming down from the Vulture Peak, I saw a skeleton flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti. Vultures, crows, and hawks were pursuing it, striking it between the ribs, Sā sudaṁ aṭṭassaraṁ karoti. while it uttered cries of distress. Tassa mayhaṁ, āvuso, etadahosi—And I thought ‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati. how amazing and astonishing it is that such a being should exist, Evarūpopi nāma yakkho bhavissati. such a spirit, Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti. such a state of existence.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—But the monks complained and criticized him, “uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. “He’s claiming a superhuman ability!”
ms1V_745Atha kho bhagavā bhikkhū āmantesi—The Buddha then said to them:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. “There are disciples who have vision Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. and knowledge, Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. who can know, see, and witness such things. Pubbeva me so, bhikkhave, satto diṭṭho ahosi. I too, monks, have seen that being, Api cāhaṁ na byākāsiṁ. but I didn’t speak about it. Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ. If I had, others wouldn’t have believed me, Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. which would have led to their harm and suffering for a long time. Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi. That being was a cattle butcher right here in Rājagaha. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti. As a result of his deeds, he was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of his actions, he’s experiencing such an existence. Saccaṁ, bhikkhave, moggallāno āha. Moggallāna spoke truthfully. Anāpatti, bhikkhave, moggallānassā”ti. There’s no offense for Moggallāna.”
ms1V_746“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ. “As I was coming down from the Vulture Peak, I saw a lump of flesh flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, Sā sudaṁ aṭṭassaraṁ karoti …pe… while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe…. “… That being, monks, was a cattle butcher right here in Rājagaha. …”
ms1V_747“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a morsel of flesh flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, So sudaṁ aṭṭassaraṁ karoti …pe… while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe…. “… That being, monks, was a poultry butcher right here in Rājagaha. …”
ms1V_748“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a flayed man flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces, So sudaṁ aṭṭassaraṁ karoti …pe… while he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe…. “… That being, monks, was a mutton butcher right here in Rājagaha. …”
ms1V_749“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man with swords for body hairs flying through the air. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. Again and again he was stabbed by those swords, So sudaṁ aṭṭassaraṁ karoti …pe… while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe…. “… That being, monks, was a pork butcher right here in Rājagaha. …”
ms1V_750“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man with knives for body hairs flying through the air. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. Again and again he was stabbed by those knives, So sudaṁ aṭṭassaraṁ karoti …pe… while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe…. “… That being, monks, was a deer hunter right here in Rājagaha. …”
ms1V_751“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man with arrows for body hairs flying through the air. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. Again and again he was pierced by those arrows, So sudaṁ aṭṭassaraṁ karoti …pe… while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe…. “… That being, monks, was a torturer right here in Rājagaha. …”
ms1V_752“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. Again and again he was pierced by those needles, So sudaṁ aṭṭassaraṁ karoti …pe… while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe sārathiko ahosi …pe…. “… That being, monks, was a horse trainer right here in Rājagaha. …”
ms1V_753“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; Those needles entered his head and came out through his mouth, mukhe pavisitvā urato nikkhamanti; entered his mouth and came out through his breast, ure pavisitvā udarato nikkhamanti; entered his breast and came out through his stomach, udare pavisitvā ūrūhi nikkhamanti; entered his stomach and came out through his thighs, ūrūsu pavisitvā jaṅghāhi nikkhamanti; entered his thighs and came out through his calves, jaṅghāsu pavisitvā pādehi nikkhamanti. entered his calves and came out through his feet, So sudaṁ aṭṭassaraṁ karoti …pe… as he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe…. “… That being, monks, was a slanderer right here in Rājagaha. …”
ms1V_754“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a man flying through the air with testicles like pots. So gacchantopi teva aṇḍe khandhe āropetvā gacchati, When he moved, he lifted his testicles onto his shoulders; nisīdantopi tesveva aṇḍesu nisīdati. when he sat down, he sat on top of his testicles. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces, So sudaṁ aṭṭassaraṁ karoti …pe… while he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭo ahosi …pe…. “… That being, monks, was a corrupt magistrate right here in Rājagaha. …”
ms1V_755“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe… “As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit …”
eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe…. “… That being, monks, was an adulterer right here in Rājagaha. …”
ms1V_756“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe… “As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit, eating feces with both hands …”
eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi. “… That being, monks, was a wicked brahmin right here in Rājagaha. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā kālaṁ ārocāpetvā etadavoca—At the time of Kassapa, the fully Awakened One, he had invited the Sangha of monks to a meal. He filled a trough with feces, had them informed that the meal was ready, and said, ‘ato, bhonto, yāvadatthaṁ bhuñjantu ceva harantu cā’”ti …pe…. ‘Sirs, eat as much as you like and take the leftovers with you.’ …”
ms1V_757“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ. “As I was coming down from the Vulture Peak, I saw a flayed woman flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, Sā sudaṁ aṭṭassaraṁ karoti …pe… while she uttered cries of distress. …” …
esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe…. “… That woman, monks, was an adulteress right here in Rājagaha. …”
ms1V_758“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ. “As I was coming down from the Vulture Peak, I saw a foul-smelling and ugly woman flying through the air. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, Sā sudaṁ aṭṭassaraṁ karoti …pe… while she uttered cries of distress. …” …
esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe…. “… That woman, monks, was a fortune-teller right here in Rājagaha. …”
ms1V_759“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ. “As I was coming down from the Vulture Peak, I saw a woman flying through the air, roasting, sweltering, and sooty. Sā sudaṁ aṭṭassaraṁ karoti …pe… Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …
esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi. “… That woman, monks, was the chief queen of the King of Kāliṅga. Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe…. Overcome by jealousy, she poured a pan of burning coals over a rival. …”
ms1V_760“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw the headless trunk of a body flying through the air, Tassa ure akkhīni ceva honti mukhañca. with eyes and mouth on its chest. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, So sudaṁ aṭṭassaraṁ karoti …pe… while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe…. “… That being, monks, was an executioner called Hārika right here in Rājagaha. …”
ms1V_761“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ. “As I was coming down from the Vulture Peak, I saw a monk flying through the air. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. His outer robe was ablaze and burning, as were his bowl, belt, and body. So sudaṁ aṭṭassaraṁ karoti …pe… He uttered cries of distress. …” …
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe…. “… During the time of the Buddha Kassapa’s dispensation, he was a bad monk.” …
ms1V_762“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuniṁ … “As I was coming down from the Vulture Peak, I saw a nun … addasaṁ sikkhamānaṁ … I saw a trainee nun … addasaṁ sāmaṇeraṁ … I saw a novice monk … addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ. I saw a novice nun flying through the air. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. Her outer robe was ablaze and burning, as were her bowl, belt, and body. Sā sudaṁ aṭṭassaraṁ karoti. She uttered cries of distress. Tassa mayhaṁ, āvuso, etadahosi—And I thought ‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati. how amazing and astonishing it is that such a being should exist, Evarūpopi nāma yakkho bhavissati. such a spirit, Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti. such a state of existence.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—But the monks complained and criticized him, “uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. “He’s claiming a superhuman ability!”
ms1V_763Atha kho bhagavā bhikkhū āmantesi—The Buddha then said to them:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. “There are disciples who possess vision Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. and knowledge, Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. who can see, know, and witness such things. Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. I too, monks, have seen that novice nun, Api cāhaṁ na byākāsiṁ. but I didn’t speak about it. Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ. If I had, others wouldn’t have believed me, Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. which would have led to their harm and suffering for a long time. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. During the time of Buddha Kassapa’s dispensation, she was a bad novice nun. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti. As a result of her deeds, she was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of her actions, she’s experiencing such an existence. Saccaṁ, bhikkhave, moggallāno āha. Moggallāna spoke truthfully. Anāpatti, bhikkhave, moggallānassā”ti. There’s no offense for Moggallāna.”
ms1V_764Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—Venerable Mahāmoggallāna said to the monks, “yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī”ti. “This stream, the Tapodā, flows from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—The monks complained and criticized him, “kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati—“How can Venerable Mahāmoggallāna talk like this ‘yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti. Atha ca panāyaṁ tapodā kuthitā sandati. when the Tapodā is actually hot? Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. He’s claiming a superhuman ability!” Bhagavato etamatthaṁ ārocesuṁ. And they told the Buddha.
“Yatāyaṁ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti. “Monks, the Tapodā does flow from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels. Api cāyaṁ, bhikkhave, tapodā dvinnaṁ mahānirayānaṁ antarikāya āgacchati. But the Tapodā runs between two great hells. Tenāyaṁ tapodā kuthitā sandati. That’s why it’s hot. Saccaṁ, bhikkhave, moggallāno āha. Moggallāna spoke truthfully. Anāpatti, bhikkhave, moggallānassā”ti. There’s no offense for Moggallāna.”
ms1V_765Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṁ saṅgāmento pabhaggo ahosi. At one time King Seniya Bimbisāra of Magadha was defeated in battle by the Licchavīs. Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi. The King then rallied his army and beat the Licchavīs. Saṅgāme ca nandī carati—People were delighted and the word spread “raññā licchavī pabhaggā”ti. that the Licchavīs had been defeated by the king.
Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—But Venerable Mahāmoggallāna said to the monks, “rājā, āvuso, licchavīhi pabhaggo”ti. “The King was defeated by the Licchavīs.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—The monks complained and criticized him, “kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati—“How can Venerable Moggallāna talk like this ‘rājā, āvuso, licchavīhi pabhaggo’ti. Saṅgāme ca nandī carati—when people are delighted ‘raññā licchavī pabhaggā’ti. and the word is spreading that the Licchavīs have been defeated by the King? Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. He’s claiming a superhuman ability!” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Paṭhamaṁ, bhikkhave, rājā licchavīhi pabhaggo. “Monks, first the King was defeated by the Licchavīs, Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi. but then he rallied his army and beat them. Saccaṁ, bhikkhave, moggallāno āha. Moggallāna spoke truthfully. Anāpatti, bhikkhave, moggallānassā”ti. There’s no offense for Moggallāna.”
ms1V_766Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—Venerable Mahāmoggallāna said to the monks, “idhāhaṁ, āvuso, sappinikāya nadiyā tīre āneñjaṁ samādhiṁ samāpanno nāgānaṁ ogayha uttarantānaṁ koñcaṁ karontānaṁ saddaṁ assosin”ti. “After attaining an unshakable stillness on the banks of the river Sappinikā, I heard the sound of elephants plunging in and emerging from the water, and trumpeting too.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—The monks complained and criticized him, “kathañhi nāma āyasmā mahāmoggallāno āneñjaṁ samādhiṁ samāpanno saddaṁ sossati. “How can Venerable Mahāmoggallāna talk like this? Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. He’s claiming a superhuman ability!” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Attheso, bhikkhave, samādhi so ca kho aparisuddho. “Monks, there is such a stillness, but it’s not wholly purified. Saccaṁ, bhikkhave, moggallāno āha. Moggallāna spoke truthfully. Anāpatti, bhikkhave, moggallānassā”ti. There’s no offense for Moggallāna.”
ms1V_767Atha kho āyasmā sobhito bhikkhū āmantesi—Venerable Sobhita said to the monks, “ahaṁ, āvuso, pañca kappasatāni anussarāmī”ti. “I can recall five hundred eons.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—The monks complained and criticized him, “kathañhi nāma āyasmā sobhito evaṁ vakkhati—“How can Venerable Sobhita talk like this? ‘ahaṁ, āvuso, pañca kappasatāni anussarāmī’ti. Uttarimanussadhammaṁ āyasmā sobhito ullapatī”ti. He’s claiming a superhuman ability!” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Atthesā, bhikkhave, sobhitassa. “Monks, Sobhita has this ability, Sā ca kho ekāyeva jāti. and that was just one birth. Saccaṁ, bhikkhave, sobhito āha. Sobhita spoke truthfully. Anāpatti, bhikkhave, sobhitassā”ti. There’s no offense for Sobhita.”
ms1V_768Catutthapārājikaṁ samattaṁ. The fourth offense entailing expulsion is finished.
ms1V_769Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, “Venerables, the four rules on expulsion have been recited. yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhūhi saddhiṁ saṁvāsaṁ, If a monk commits any one of them, he is no longer part of the community of monks. yathā pure tathā pacchā, pārājiko hoti asaṁvāso. As before, so after: he’s expelled and excluded from the community. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, You are pure in this and therefore silent. evametaṁ dhārayāmīti. I’ll remember it thus.”
ms1V_770Pārājikaṁ niṭṭhitaṁ. The offenses entailing expulsion are finished.
ms1V_771Tassuddānaṁ This is the summary:
Methunādinnādānañca, manussaviggahuttari; Pārājikāni cattāri, chejjavatthū asaṁsayāti. ms1V_772“Sexual intercourse, and stealing, Person, super—The four offenses entailing expulsion, Definitive grounds for cutting off.”
ms1V_773Pārājikakaṇḍaṁ niṭṭhitaṁ. The chapter on offenses entailing expulsion is finished.
ms1V_774Ime kho panāyasmanto terasa saṅghādisesā dhammā uddesaṁ āgacchanti. Venerables, these thirteen rules on suspension come up for recitation.
Origin story
First sub-story
ms1V_775Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṁ carati. At that time Venerable Seyyasaka was dissatisfied with the spiritual life. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. He became thin, haggard, and pale, with veins protruding all over his body. Addasa kho āyasmā udāyī āyasmantaṁ seyyasakaṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ. Disvāna āyasmantaṁ seyyasakaṁ etadavoca—Venerable Udāyī saw him in this condition and said to him, “kissa tvaṁ, āvuso seyyasaka, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto? “Seyyasaka, you’re not looking well. Kacci no tvaṁ, āvuso seyyasaka, anabhirato brahmacariyaṁ carasī”ti? You’re not dissatisfied with the spiritual life, are you?”
“Evamāvuso”ti. “I am.”
“Tena hi tvaṁ, āvuso seyyasaka, yāvadatthaṁ bhuñja yāvadatthaṁ supa yāvadatthaṁ nhāya. “Well then, eat , sleep, and bathe as much as you like. Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā yadā te anabhirati uppajjati rāgo cittaṁ anuddhaṁseti tadā hatthena upakkamitvā asuciṁ mocehī”ti. And whenever you become discontent and lust overwhelms you, just masturbate with your hand.” “Kiṁ nu kho, āvuso, kappati evarūpaṁ kātun”ti? “But is that allowable?”
“Āma, āvuso. Ahampi evaṁ karomī”ti. “Yes, I do it too.”
ms1V_776Atha kho āyasmā seyyasako yāvadatthaṁ bhuñji yāvadatthaṁ supi yāvadatthaṁ nhāyi. Then Seyyasaka ate, slept, and bathed as much as he liked, Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā yadā anabhirati uppajjati rāgo cittaṁ anuddhaṁseti tadā hatthena upakkamitvā asuciṁ mocesi. and whenever he became discontent and lust overwhelmed him, he masturbated with his hand. Atha kho āyasmā seyyasako aparena samayena vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. After some time Seyyasaka had a good color, a bright face, clear skin, and sharp senses. Atha kho āyasmato seyyasakassa sahāyakā bhikkhū āyasmantaṁ seyyasakaṁ etadavocuṁ—The monks who were his friends said to him, “pubbe kho tvaṁ, āvuso seyyasaka, kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. “Seyyasaka, you used to be thin, haggard, and pale, with veins protruding all over your body. So dāni tvaṁ etarahi vaṇṇavā pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. But now you have a good color, a bright face, clear skin, and sharp senses. Kiṁ nu kho tvaṁ, āvuso seyyasaka, bhesajjaṁ karosī”ti? Have you been taking medicine?”
“Na kho ahaṁ, āvuso, bhesajjaṁ karomi. “No. Api cāhaṁ yāvadatthaṁ bhuñjāmi yāvadatthaṁ supāmi yāvadatthaṁ nhāyāmi. I just eat, sleep, and bathe as much as I like, Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā yadā me anabhirati uppajjati rāgo cittaṁ anuddhaṁseti tadā hatthena upakkamitvā asuciṁ mocemī”ti. and whenever I become discontent and lust overwhelms me, I masturbate with my hand.” “Kiṁ pana tvaṁ, āvuso seyyasaka, yeneva hatthena saddhādeyyaṁ bhuñjasi teneva hatthena upakkamitvā asuciṁ mocesī”ti? “Do you eat the food given in faith with the same hand you use to masturbate?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā seyyasako hatthena upakkamitvā asuciṁ mocessatī”ti. “How can Venerable Seyyasaka masturbate with his hand?”
ms1V_777Atha kho te bhikkhū āyasmantaṁ seyyasakaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. They rebuked Seyyasaka in many ways and then told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ seyyasakaṁ paṭipucchi—The Buddha then had the Sangha gathered and questioned Seyyasaka: “saccaṁ kira tvaṁ, seyyasaka, hatthena upakkamitvā asuciṁ mocesī”ti? “Is it true, Seyyasaka, that you do this?”
“Saccaṁ, bhagavā”ti. “Yes, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, hatthena upakkamitvā asuciṁ mocessasi. How can you do this? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya, Haven’t I given many teachings for the sake of dispassion, not for the sake of passion; visaññogāya dhammo desito no saññogāya, for freedom from bondage, not for the sake of bondage; anupādānāya dhammo desito no saupādānāya. for the sake of non-grasping, not for the sake of grasping? Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaññogāya dhamme desite saññogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi. When I’ve taught like this, how can you choose passion, bondage, and grasping? Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito? Haven’t I given many teachings for the fading away of lust, for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment? Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ, kāmasaññānaṁ pariññā akkhātā, kāmapipāsānaṁ paṭivinayo akkhāto, kāmavitakkānaṁ samugghāto akkhāto, kāmapariḷāhānaṁ vūpasamo akkhāto? Haven’t I given many teachings for the abandoning of sensual pleasures, for the full understanding of the perceptions of sensual pleasure, for the removal of thirst for sensual pleasure, for the elimination of thoughts of sensual pleasure, for the stilling of the fevers of sensual pleasure? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. Foolish man, this will affect people’s confidence, Atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.” Atha kho bhagavā āyasmantaṁ seyyasakaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… Then, after rebuking Seyyasaka in many ways, the Buddha spoke in dispraise of being difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_778“Sañcetanikā sukkavissaṭṭhi saṅghādiseso”ti. ‘Intentional emission of semen is an offense entailing suspension.’”
ms1V_779Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_780Tena kho pana samayena bhikkhū paṇītabhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Soon afterwards some monks ate fine foods, fell asleep absentminded and heedless, Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati. and emitted semen while dreaming. Tesaṁ kukkuccaṁ ahosi—They became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ—“The Buddha has laid down a training rule ‘sañcetanikā sukkavissaṭṭhi saṅghādiseso’ti. that intentional emission of semen is an offense entailing suspension. Amhākañca supinantena asuci muccati. We had an emission while dreaming, Atthi cettha cetanā labbhati. which is not without intention. Kacci nu kho mayaṁ saṅghādisesaṁ āpattiṁ āpannā”ti? Could it be that we’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. “Atthesā, bhikkhave, cetanā; “It’s true, monks, that a dream is not without intention, sā ca kho abbohārikāti. but it’s negligible. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_781“Sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso”ti. ‘Intentional emission of semen, except while dreaming, is an offense entailing suspension.’”
Definitions
Permutations
Permutations part 1
Summary
ms1V_787Ajjhattarūpe moceti, He emits by means of his own body. bahiddhārūpe moceti, He emits by means of something external. ajjhattabahiddhārūpe moceti, He emits both by means of his own body and by means of something external. ākāse kaṭiṁ kampento moceti; He emits shaking the pelvis in the air.
rāgūpatthambhe moceti, He emits because of stiffness due to sensual desire. vaccūpatthambhe moceti, He emits because of stiffness due to feces. passāvūpatthambhe moceti, He emits because of stiffness due to urine. vātūpatthambhe moceti, He emits because of stiffness due to intestinal gas. uccāliṅgapāṇakadaṭṭhūpatthambhe moceti; He emits because of stiffness due to being stung by caterpillars.
ārogyatthāya moceti, He emits for the sake of health. sukhatthāya moceti, He emits for the sake of pleasure. bhesajjatthāya moceti, He emits for the sake of medicine. dānatthāya moceti, He emits for the sake of a gift. puññatthāya moceti, He emits for the sake of merit. yaññatthāya moceti, He emits for the sake of sacrifice. saggatthāya moceti, He emits for the sake of heaven. bījatthāya moceti, He emits for the sake of seed. vīmaṁsatthāya moceti, He emits for the sake of investigating. davatthāya moceti; He emits for the sake of fun.
nīlaṁ moceti, He emits blue. pītakaṁ moceti, He emits yellow. lohitakaṁ moceti, He emits red. odātaṁ moceti, He emits white. takkavaṇṇaṁ moceti, He emits the color of buttermilk. dakavaṇṇaṁ moceti, He emits the color of water. telavaṇṇaṁ moceti, He emits the color of oil. khīravaṇṇaṁ moceti, He emits the color of milk. dadhivaṇṇaṁ moceti, He emits the color of curd. sappivaṇṇaṁ moceti. He emits the color of ghee.
Definitions
Exposition part 1
ms1V_807Ajjhattarūpe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, by means of his own body, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_808Bahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, by means of something external, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_809Ajjhattabahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, both by means of his own body and by means of something external, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_810Ākāse kaṭiṁ kampento ceteti upakkamati muccati, āpatti saṅghādisesassa. If, shaking the pelvis in the air, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_811Rāgūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, when there is stiffness due to sensual desire, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_812Vaccūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, when there is stiffness due to feces, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_813Passāvūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, when there is stiffness due to urine, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_814Vātūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, when there is stiffness due to intestinal gas, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_815Uccāliṅgapāṇakadaṭṭhūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa. If, when there is stiffness due to being bitten by caterpillars, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
Exposition part 2
A single purpose
ms1V_816Ārogyatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of health, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_817Sukhatthāya …pe… If, for the sake of pleasure … bhesajjatthāya … If, for the sake of medicine … dānatthāya … If, for the sake of a gift … puññatthāya … If, for the sake of merit … yaññatthāya … If, for the sake of sacrifice … saggatthāya … If, for the sake of heaven … bījatthāya … If, for the sake of seed … vīmaṁsatthāya … If, for the sake of investigating … davatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
One kind of semen
ms1V_818Nīlaṁ ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends blue, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_819Pītakaṁ … If he intends yellow … lohitakaṁ … If he intends red … odātaṁ … If he intends white … takkavaṇṇaṁ … If he intends the color of buttermilk … dakavaṇṇaṁ … If he intends the color of water … telavaṇṇaṁ … If he intends the color of oil … khīravaṇṇaṁ … If he intends the color of milk … dadhivaṇṇaṁ … If he intends the color of curd … sappivaṇṇaṁ ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_820Suddhikaṁ niṭṭhitaṁ. The basic series is finished.
Two purposes
ms1V_821Ārogyatthañca sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of health and for the sake of pleasure, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_822Ārogyatthañca bhesajjatthañca …pe… If, for the sake of health and for the sake of medicine … ārogyatthañca dānatthañca … If, for the sake of health and for the sake of a gift … ārogyatthañca puññatthañca … If, for the sake of health and for the sake of merit … ārogyatthañca yaññatthañca … If, for the sake of health and for the sake of sacrifice … ārogyatthañca saggatthañca … If, for the sake of health and for the sake of heaven … ārogyatthañca bījatthañca … If, for the sake of health and for the sake of seed … ārogyatthañca vīmaṁsatthañca … If, for the sake of health and for the sake of investigating … ārogyatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of health and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_823Ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ. The unconnected permutation series based on one item is finished.
ms1V_824Sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of pleasure and for the sake of medicine, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_825Sukhatthañca dānatthañca …pe… If, for the sake of pleasure and for the sake of a gift … sukhatthañca puññatthañca … If, for the sake of pleasure and for the sake of merit … sukhatthañca yaññatthañca … If, for the sake of pleasure and for the sake of sacrifice … sukhatthañca saggatthañca … If, for the sake of pleasure and for the sake of heaven … sukhatthañca bījatthañca … If, for the sake of pleasure and for the sake of seed … sukhatthañca vīmaṁsatthañca … If, for the sake of pleasure and for the sake of investigating … sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of pleasure and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_826Sukhatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of pleasure and for the sake of health, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_827Bhesajjatthañca dānatthañca …pe… If, for the sake of medicine and for the sake of a gift … bhesajjatthañca puññatthañca … If, for the sake of medicine and for the sake of merit … bhesajjatthañca yaññatthañca … If, for the sake of medicine and for the sake of sacrifice … bhesajjatthañca saggatthañca … If, for the sake of medicine and for the sake of heaven … bhesajjatthañca bījatthañca … If, for the sake of medicine and for the sake of seed … bhesajjatthañca vīmaṁsatthañca … If, for the sake of medicine and for the sake of investigating … bhesajjatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of medicine and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_828Bhesajjatthañca ārogyatthañca …pe… If, for the sake of medicine and for the sake of health … bhesajjatthañca sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of medicine and for the sake of pleasure, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_829Dānatthañca puññatthañca …pe… If, for the sake of a gift and for the sake of merit … dānatthañca yaññatthañca … If, for the sake of a gift and for the sake of sacrifice … dānatthañca saggatthañca … If, for the sake of a gift and for the sake of heaven … dānatthañca bījatthañca … If, for the sake of a gift and for the sake of seed … dānatthañca vīmaṁsatthañca … If, for the sake of a gift and for the sake of investigating … dānatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of a gift and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_830Dānatthañca ārogyatthañca …pe… If, for the sake of a gift and for the sake of health … dānatthañca sukhatthañca … If, for the sake of a gift and for the sake of pleasure … dānatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of a gift and for the sake of medicine, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_831Puññatthañca yaññatthañca …pe… If, for the sake of merit and for the sake of sacrifice … puññatthañca saggatthañca … If, for the sake of merit and for the sake of heaven … puññatthañca bījatthañca … If, for the sake of merit and for the sake of seed … puññatthañca vīmaṁsatthañca … If, for the sake of merit and for the sake of investigating … puññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of merit and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_832Puññatthañca ārogyatthañca …pe… If, for the sake of merit and for the sake of health … puññatthañca sukhatthañca … If, for the sake of merit and for the sake of pleasure … puññatthañca bhesajjatthañca … If, for the sake of merit and for the sake of medicine … puññatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of merit and for the sake of a gift, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_833Yaññatthañca saggatthañca …pe… If, for the sake of sacrifice and for the sake of heaven … yaññatthañca bījatthañca … If, for the sake of sacrifice and for the sake of seed … yaññatthañca vīmaṁsatthañca … If, for the sake of sacrifice and for the sake of investigating … yaññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of sacrifice and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_834Yaññatthañca ārogyatthañca …pe… If, for the sake of sacrifice and for the sake of health … yaññatthañca sukhatthañca … If, for the sake of sacrifice and for the sake of pleasure … yaññatthañca bhesajjatthañca … If, for the sake of sacrifice and for the sake of medicine … yaññatthañca dānatthañca … If, for the sake of sacrifice and for the sake of a gift … yaññatthañca puññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of sacrifice and for the sake of merit, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_835Saggatthañca bījatthañca …pe… If, for the sake of heaven and for the sake of seed … saggatthañca vīmaṁsatthañca … If, for the sake of heaven and for the sake of investigating … saggatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of heaven and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_836Saggatthañca ārogyatthañca …pe… If, for the sake of heaven and for the sake of health … saggatthañca sukhatthañca … If, for the sake of heaven and for the sake of pleasure … saggatthañca bhesajjatthañca … If, for the sake of heaven and for the sake of medicine … saggatthañca dānatthañca … If, for the sake of heaven and for the sake of a gift … saggatthañca puññatthañca … If, for the sake of heaven and for the sake of merit … saggatthañca yaññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of heaven and for the sake of sacrifice, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_837Bījatthañca vīmaṁsatthañca …pe… If, for the sake of seed and for the sake of investigating … bījatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of seed and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_838Bījatthañca ārogyatthañca …pe… If, for the sake of seed and for the sake of health … bījatthañca sukhatthañca … If, for the sake of seed and for the sake of pleasure … bījatthañca bhesajjatthañca … If, for the sake of seed and for the sake of medicine … bījatthañca dānatthañca … If, for the sake of seed and for the sake of a gift … bījatthañca puññatthañca … If, for the sake of seed and for the sake of merit … bījatthañca yaññatthañca … If, for the sake of seed and for the sake of sacrifice … bījatthañca saggatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of seed and for the sake of heaven, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_839Vīmaṁsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of investigating and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_840Vīmaṁsatthañca ārogyatthañca …pe… If, for the sake of investigating and for the sake of health … vīmaṁsatthañca sukhatthañca … If, for the sake of investigating and for the sake of pleasure … vīmaṁsatthañca bhesajjatthañca … If, for the sake of investigating and for the sake of medicine … vīmaṁsatthañca dānatthañca … If, for the sake of investigating and for the sake of a gift … vīmaṁsatthañca puññatthañca … If, for the sake of investigating and for the sake of merit … vīmaṁsatthañca yaññatthañca … If, for the sake of investigating and for the sake of sacrifice … vīmaṁsatthañca saggatthañca … If, for the sake of investigating and for the sake of heaven … vīmaṁsatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of investigating and for the sake of seed, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_841Davatthañca ārogyatthañca …pe… If, for the sake of fun and for the sake of health … davatthañca sukhatthañca … If, for the sake of fun and for the sake of pleasure … davatthañca bhesajjatthañca … If, for the sake of fun and for the sake of medicine … davatthañca dānatthañca … If, for the sake of fun and for the sake of a gift … davatthañca puññatthañca … If, for the sake of fun and for the sake of merit … davatthañca yaññatthañca … If, for the sake of fun and for the sake of sacrifice … davatthañca saggatthañca … If, for the sake of fun and for the sake of heaven … davatthañca bījatthañca … If, for the sake of fun and for the sake of seed … davatthañca vīmaṁsatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of fun and for the sake of investigating, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_842Ekamūlakassa baddhacakkaṁ niṭṭhitaṁ. The linked permutation series based on one item is finished.
Three purposes
ms1V_843Ārogyatthañca sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If, for the sake of health and for the sake of pleasure and for the sake of medicine, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension. … ārogyatthañca sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of health and for the sake of pleasure and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_844Dumūlakassa khaṇḍacakkaṁ. The unconnected permutation series based on two items is finished.
ms1V_845Sukhatthañca bhesajjatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If, for the sake of pleasure and for the sake of medicine and for the sake of a gift, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension. … sukhatthañca bhesajjatthañca davatthañca …pe… If, for the sake of pleasure and for the sake of medicine and for the sake of fun … sukhatthañca bhesajjatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of pleasure and for the sake of medicine and for the sake of health, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_846Dumūlakassa baddhacakkaṁ, saṅkhittaṁ. The linked permutation series based on two items in brief is finished.
ms1V_847Vīmaṁsatthañca davatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If, for the sake of investigating and for the sake of fun and for the sake of a health, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension. … vīmaṁsatthañca davatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of investigating and for the sake of fun and for the sake of seed, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_848Dumūlakaṁ niṭṭhitaṁ. The section based on two items is finished.
Four to nine purposes
ms1V_849Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṁ. Three items, four items, five items, six items, seven items, eight items, and nine items are to be expanded in the same way.
Ten purposes
ms1V_850Idaṁ sabbamūlakaṁ. This is the section based on all items:
ms1V_851Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṁsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If, for the sake of health and for the sake of pleasure and for the sake of medicine and for the sake of a gift and for the sake of merit and for the sake of sacrifice and for the sake of heaven and for the sake of seed and for the sake of investigating and for the sake of fun, he intends and makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_852Sabbamūlakaṁ niṭṭhitaṁ. The section based on all items is finished.
Two kinds of semen
ms1V_853Nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends blue and yellow, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_854Nīlañca lohitakañca …pe… If he intends blue and red … nīlañca odātañca … If he intends blue and white … nīlañca takkavaṇṇañca … If he intends blue and the color of buttermilk … nīlañca dakavaṇṇañca … If he intends blue and the color of water … nīlañca telavaṇṇañca … If he intends blue and the color of oil … nīlañca khīravaṇṇañca … If he intends blue and the color of milk … nīlañca dadhivaṇṇañca … If he intends blue and the color of curd … nīlañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends blue and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_855Ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ. The unconnected permutation series based on one item is finished.
ms1V_856Pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends yellow and red, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_857Pītakañca odātañca …pe… If he intends yellow and white … pītakañca takkavaṇṇañca … If he intends yellow and the color of buttermilk … pītakañca dakavaṇṇañca … If he intends yellow and the color of water … pītakañca telavaṇṇañca … If he intends yellow and the color of oil … pītakañca khīravaṇṇañca … If he intends yellow and the color of milk … pītakañca dadhivaṇṇañca … If he intends yellow and the color of curd … pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends yellow and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_858Pītakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends yellow and blue, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_859Ekamūlakassa baddhacakkaṁ. The linked permutation series based on one item is finished.
ms1V_860Lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends red and white, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_861Lohitakañca takkavaṇṇañca …pe… If he intends red and the color of buttermilk … lohitakañca dakavaṇṇañca … If he intends red and the color of water … lohitakañca telavaṇṇañca … If he intends red and the color of oil … lohitakañca khīravaṇṇañca … If he intends red and the color of milk … lohitakañca dadhivaṇṇañca … If he intends red and the color of curd … lohitakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends red and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_862Lohitakañca nīlañca …pe… If he intends red and blue … lohitakañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends red and yellow, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_863Odātañca takkavaṇṇañca …pe… If he intends white and the color of buttermilk … odātañca dakavaṇṇañca … If he intends white and the color of water … odātañca telavaṇṇañca … If he intends white and the color of oil … odātañca khīravaṇṇañca … If he intends white and the color of milk … odātañca dadhivaṇṇañca … If he intends white and the color of curd … odātañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends white and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_864Odātañca nīlañca …pe… If he intends white and blue … odātañca pītakañca … If he intends white and yellow … odātañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends white and red, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_865Takkavaṇṇañca dakavaṇṇañca …pe… If he intends the color of buttermilk and the color of water … takkavaṇṇañca telavaṇṇañca … If he intends the color of buttermilk and the color of oil … takkavaṇṇañca khīravaṇṇañca … If he intends the color of buttermilk and the color of milk … takkavaṇṇañca dadhivaṇṇañca … If he intends the color of buttermilk and the color of curd … takkavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of buttermilk and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_866Takkavaṇṇañca nīlañca …pe… If he intends the color of buttermilk and blue … takkavaṇṇañca pītakañca … If he intends the color of buttermilk and yellow … takkavaṇṇañca lohitakañca … If he intends the color of buttermilk and red … takkavaṇṇañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of buttermilk and white, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_867Dakavaṇṇañca telavaṇṇañca …pe… If he intends the color of water and the color of oil … dakavaṇṇañca khīravaṇṇañca … If he intends the color of water and the color of milk … dakavaṇṇañca dadhivaṇṇañca … If he intends the color of water and the color of curd … dakavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of water and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_868Dakavaṇṇañca nīlañca …pe… If he intends the color of water and blue … dakavaṇṇañca pītakañca … If he intends the color of water and yellow … dakavaṇṇañca lohitakañca … If he intends the color of water and red … dakavaṇṇañca odātañca … If he intends the color of water and white … dakavaṇṇañca takkavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of water and the color of buttermilk, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_869Telavaṇṇañca khīravaṇṇañca …pe… If he intends the color of oil and the color of milk … telavaṇṇañca dadhivaṇṇañca … If he intends the color of oil and the color of curd … telavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of oil and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_870Telavaṇṇañca nīlañca …pe… If he intends the color of oil and blue … telavaṇṇañca pītakañca … If he intends the color of oil and yellow … telavaṇṇañca lohitakañca … If he intends the color of oil and red … telavaṇṇañca odātañca … If he intends the color of oil and white … telavaṇṇañca takkavaṇṇañca … If he intends the color of oil and the color of buttermilk … telavaṇṇañca dakavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of oil and the color of water, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_871Khīravaṇṇañca dadhivaṇṇañca …pe… If he intends the color of milk and the color of curd … khīravaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of milk and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_872Khīravaṇṇañca nīlañca …pe… If he intends the color of milk and blue … khīravaṇṇañca pītakañca … If he intends the color of milk and yellow … khīravaṇṇañca lohitakañca … If he intends the color of milk and red … khīravaṇṇañca odātañca … If he intends the color of milk and white … khīravaṇṇañca takkavaṇṇañca … If he intends the color of milk and the color of buttermilk … khīravaṇṇañca dakavaṇṇañca … If he intends the color of milk and the color of water … khīravaṇṇañca telavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of milk and the color of oil, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_873Dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of curd and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_874Dadhivaṇṇañca nīlañca …pe… If he intends the color of curd and blue … dadhivaṇṇañca pītakañca … If he intends the color of curd and yellow … dadhivaṇṇañca lohitakañca … If he intends the color of curd and red … dadhivaṇṇañca odātañca … If he intends the color of curd and white … dadhivaṇṇañca takkavaṇṇañca … If he intends the color of curd and the color of buttermilk … dadhivaṇṇañca dakavaṇṇañca … If he intends the color of curd and the color of water … dadhivaṇṇañca telavaṇṇañca … If he intends the color of curd and the color of oil … dadhivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of curd and the color of milk, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_875Sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of ghee and blue, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_876Sappivaṇṇañca pītakañca …pe… If he intends the color of ghee and yellow … sappivaṇṇañca lohitakañca … If he intends the color of ghee and red … sappivaṇṇañca odātañca … If he intends the color of ghee and white … sappivaṇṇañca takkavaṇṇañca … If he intends the color of ghee and the color of buttermilk … sappivaṇṇañca dakavaṇṇañca … If he intends the color of ghee and the color of water … sappivaṇṇañca telavaṇṇañca … If he intends the color of ghee and the color of oil … sappivaṇṇañca khīravaṇṇañca … If he intends the color of ghee and the color of milk … sappivaṇṇañca dadhivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of ghee and the color of curd, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_877Ekamūlakassa baddhacakkaṁ niṭṭhitaṁ. The linked permutation series based on one item is finished.
Three kinds of semen
ms1V_878Nīlañca pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If he intends blue and yellow and red, makes an effort, and semen is emitted, he commits an offense entailing suspension. … nīlañca pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends blue and yellow and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_879Dumūlakassa khaṇḍacakkaṁ. The unconnected permutation series based on two items is finished.
ms1V_880Pītakañca lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If he intends yellow and red and white, makes an effort, and semen is emitted, he commits an offense entailing suspension. … pītakañca lohitakañca sappivaṇṇañca …pe… If he intends yellow and red and the color of ghee … pītakañca lohitakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends yellow and red and blue, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_881Dumūlakassa baddhacakkaṁ, saṅkhittaṁ. The linked permutation series based on two items in brief is finished.
ms1V_882Dadhivaṇṇañca sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa …pe… If he intends the color of curd and the color of ghee and blue, makes an effort, and semen is emitted, he commits an offense entailing suspension. … dadhivaṇṇañca sappivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends the color of curd and the color of ghee and the color of milk, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_883Dumūlakaṁ niṭṭhitaṁ. The section based on two items is finished.
Four to nine kinds of semen
ms1V_884Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṁ. The sections based on three items, four items, five items, six items, seven items, eight items, and nine items are to be expanded in the same way.
Ten kinds of semen
ms1V_885Idaṁ sabbamūlakaṁ. This is the section based on all items:
ms1V_886Nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends blue and yellow and red and white and the color of buttermilk and the color of water and the color of oil and the color of milk and the color of curd and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_887Sabbamūlakaṁ niṭṭhitaṁ. The section based on all items is finished.
Purposes combined with kinds of semen
ms1V_888Ārogyatthañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends for the sake of health and blue, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_889Ārogyatthañca sukhatthañca nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends for the sake of health and for the sake of pleasure and blue and yellow, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_890Ārogyatthañca sukhatthañca bhesajjatthañca nīlañca pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends for the sake of health and for the sake of pleasure and for the sake of medicine and blue and yellow and red, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_891(Ubhatovaḍḍhakaṁ evameva vaḍḍhetabbaṁ.) (In this way both aspects are to be expanded.)
ms1V_892Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṁsatthañca davatthañca nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends for the sake of health and for the sake of pleasure and for the sake of medicine and for the sake of a gift and for the sake of merit and for the sake of sacrifice and for the sake of heaven and for the sake of seed and for the sake of investigating and for the sake of fun and blue and yellow and red and white and the color of buttermilk and the color of water and the color of oil and the color of milk and the color of curd and the color of ghee, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_893Missakacakkaṁ niṭṭhitaṁ. The mixed permutation series is finished.
Intending one kind of semen, emitting another kind
ms1V_894Nīlaṁ mocessāmīti ceteti upakkamati pītakaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit blue,” makes an effort, and yellow is emitted, he commits an offense entailing suspension.
ms1V_895Nīlaṁ mocessāmīti ceteti upakkamati lohitakaṁ …pe… If he intends, “I’ll emit blue,” makes an effort, and red is emitted … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of ghee is emitted, he commits an offense entailing suspension.
ms1V_896Khaṇḍacakkaṁ niṭṭhitaṁ. The unconnected permutation series is finished.
ms1V_897Pītakaṁ mocessāmīti ceteti upakkamati lohitakaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit yellow,” makes an effort, and red is emitted, he commits an offense entailing suspension.
ms1V_898Pītakaṁ mocessāmīti ceteti upakkamati odātaṁ …pe… If he intends, “I’ll emit yellow,” makes an effort, and white is emitted … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ muccati, āpatti saṅghādisesassa. blue is emitted, he commits an offense entailing suspension.
ms1V_899Baddhacakkamūlaṁ saṅkhittaṁ. The basis of the linked permutation series in brief is finished.
ms1V_900(…) Sappivaṇṇaṁ mocessāmīti ceteti upakkamati nīlaṁ muccati, āpatti saṅghādisesassa. … If he intends, “I’ll emit the color of ghee,” makes an effort, and blue is emitted, he commits an offense entailing suspension.
ms1V_901Sappivaṇṇaṁ mocessāmīti ceteti upakkamati pītakaṁ …pe… If he intends, “I’ll emit the color of ghee,” makes an effort, and yellow is emitted … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of curd is emitted, he commits an offense entailing suspension.
ms1V_902Kucchicakkaṁ niṭṭhitaṁ. The core permutation series is finished.
ms1V_903Pītakaṁ mocessāmīti ceteti upakkamati nīlaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit yellow,” makes an effort, and blue is emitted, he commits an offense entailing suspension.
ms1V_904Lohitakaṁ …pe… If he intends, “I’ll emit red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ mocessāmīti ceteti upakkamati nīlaṁ muccati, āpatti saṅghādisesassa. the color of ghee,” makes an effort, and blue is emitted, he commits an offense entailing suspension.
ms1V_905Piṭṭhicakkassa paṭhamaṁ gamanaṁ niṭṭhitaṁ. The first round of the additional permutation series is finished.
ms1V_906Lohitakaṁ mocessāmīti ceteti upakkamati pītakaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit red,” makes an effort, and yellow is emitted, he commits an offense entailing suspension.
ms1V_907Odātaṁ …pe… If he intends, “I’ll emit white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ mocessāmīti ceteti upakkamati pītakaṁ muccati, āpatti saṅghādisesassa. blue,” makes an effort, and yellow is emitted, he commits an offense entailing suspension.
ms1V_908Piṭṭhicakkassa dutiyaṁ gamanaṁ niṭṭhitaṁ. The second round of the additional permutation series is finished.
ms1V_909Odātaṁ mocessāmīti ceteti upakkamati lohitakaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit white,” makes an effort, and red is emitted, he commits an offense entailing suspension.
ms1V_910Takkavaṇṇaṁ …pe… If he intends, “I’ll emit the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ … blue … pītakaṁ mocessāmīti ceteti upakkamati lohitakaṁ muccati, āpatti saṅghādisesassa. yellow,” makes an effort, and red is emitted, he commits an offense entailing suspension.
ms1V_911Piṭṭhicakkassa tatiyaṁ gamanaṁ niṭṭhitaṁ. The third round of the additional permutation series is finished.
ms1V_912Takkavaṇṇaṁ mocessāmīti ceteti upakkamati odātaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of buttermilk,” makes an effort, and white is emitted, he commits an offense entailing suspension.
ms1V_913Dakavaṇṇaṁ …pe… If he intends, “I’ll emit the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ … blue … pītakaṁ … yellow … lohitakaṁ mocessāmīti ceteti upakkamati odātaṁ muccati, āpatti saṅghādisesassa. red,” makes an effort, and white is emitted, he commits an offense entailing suspension.
ms1V_914Piṭṭhicakkassa catutthaṁ gamanaṁ niṭṭhitaṁ. The fourth round of the additional permutation series is finished.
ms1V_915Dakavaṇṇaṁ mocessāmīti ceteti upakkamati takkavaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of water,” makes an effort, and the color of buttermilk is emitted, he commits an offense entailing suspension.
ms1V_916Telavaṇṇaṁ …pe… If he intends, “I’ll emit the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ … blue … pītakaṁ … yellow … lohitakaṁ … red … odātaṁ mocessāmīti ceteti upakkamati takkavaṇṇaṁ muccati, āpatti saṅghādisesassa. white,” makes an effort, and the color of buttermilk is emitted, he commits an offense entailing suspension.
ms1V_917Piṭṭhicakkassa pañcamaṁ gamanaṁ niṭṭhitaṁ. The fifth round of the additional permutation series is finished.
ms1V_918Telavaṇṇaṁ mocessāmīti ceteti upakkamati dakavaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of oil,” makes an effort, and the color of water is emitted, he commits an offense entailing suspension.
ms1V_919Khīravaṇṇaṁ …pe… If he intends, “I’ll emit the color of milk … dadhivaṇṇaṁ … the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ … blue … pītakaṁ … yellow … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ mocessāmīti ceteti upakkamati dakavaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of buttermilk,” makes an effort, and the color of water is emitted, he commits an offense entailing suspension.
ms1V_920Piṭṭhicakkassa chaṭṭhaṁ gamanaṁ niṭṭhitaṁ. The sixth round of the additional permutation series is finished.
ms1V_921Khīravaṇṇaṁ mocessāmīti ceteti upakkamati telavaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of milk,” makes an effort, and the color of oil is emitted, he commits an offense entailing suspension.
ms1V_922Dadhivaṇṇaṁ …pe… If he intends, “I’ll emit the color of curd … sappivaṇṇaṁ … the color of ghee … nīlaṁ … blue … pītakaṁ … yellow … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ mocessāmīti ceteti upakkamati telavaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of water,” makes an effort, and the color of oil is emitted, he commits an offense entailing suspension.
ms1V_923Piṭṭhicakkassa sattamaṁ gamanaṁ niṭṭhitaṁ. The seventh round of the additional permutation series is finished.
ms1V_924Dadhivaṇṇaṁ mocessāmīti ceteti upakkamati khīravaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of curd,” makes an effort, and the color of milk is emitted, he commits an offense entailing suspension.
ms1V_925Sappivaṇṇaṁ …pe… If he intends, “I’ll emit the color of ghee … nīlaṁ … blue … pītakaṁ … yellow … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ mocessāmīti ceteti upakkamati khīravaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of oil,” makes an effort, and the color of milk is emitted, he commits an offense entailing suspension.
ms1V_926Piṭṭhicakkassa aṭṭhamaṁ gamanaṁ niṭṭhitaṁ. The eighth round of the additional permutation series is finished.
ms1V_927Sappivaṇṇaṁ mocessāmīti ceteti upakkamati dadhivaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit the color of ghee,” makes an effort, and the color of curd is emitted, he commits an offense entailing suspension.
ms1V_928Nīlaṁ …pe… If he intends, “I’ll emit blue … pītakaṁ … yellow … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ mocessāmīti ceteti upakkamati dadhivaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of milk,” makes an effort, and the color of curd is emitted, he commits an offense entailing suspension.
ms1V_929Piṭṭhicakkassa navamaṁ gamanaṁ niṭṭhitaṁ. The ninth round of the additional permutation series is finished.
ms1V_930Nīlaṁ mocessāmīti ceteti upakkamati sappivaṇṇaṁ muccati, āpatti saṅghādisesassa. If he intends, “I’ll emit blue,” makes an effort, and the color of ghee is emitted, he commits an offense entailing suspension.
ms1V_931Pītakaṁ …pe… If he intends, “I’ll emit yellow … lohitakaṁ … red … odātaṁ … white … takkavaṇṇaṁ … the color of buttermilk … dakavaṇṇaṁ … the color of water … telavaṇṇaṁ … the color of oil … khīravaṇṇaṁ … the color of milk … dadhivaṇṇaṁ mocessāmīti ceteti upakkamati sappivaṇṇaṁ muccati, āpatti saṅghādisesassa. the color of curd,” makes an effort, and the color of ghee is emitted, he commits an offense entailing suspension.
ms1V_932Piṭṭhicakkassa dasamaṁ gamanaṁ niṭṭhitaṁ. The tenth round of the additional permutation series is finished.
Piṭṭhicakkaṁ niṭṭhitaṁ. The additional permutation series is finished.
Permutations part 2
ms1V_933Ceteti upakkamati muccati, āpatti saṅghādisesassa. If he intends, makes an effort, and semen is emitted, he commits an offense entailing suspension.
ms1V_934Ceteti upakkamati na muccati, āpatti thullaccayassa. If he intends, makes an effort, but semen is not emitted, he commits a serious offense.
ms1V_935Ceteti na upakkamati muccati, anāpatti. If he intends, but does not make an effort, yet semen is emitted, there is no offense.
ms1V_936Ceteti na upakkamati na muccati, anāpatti. If he intends, but does not make an effort, nor is semen emitted, there is no offense.
ms1V_937Na ceteti upakkamati muccati, anāpatti. If he does not intend, but makes an effort, and semen is emitted, there is no offense.
ms1V_938Na ceteti upakkamati na muccati, anāpatti. If he does not intend, but makes an effort, yet semen is not emitted, there is no offense.
ms1V_939Na ceteti na upakkamati muccati, anāpatti. If he does not intend, nor makes an effort, yet semen is emitted, there is no offense.
ms1V_940Na ceteti na upakkamati na muccati, anāpatti. If he does not intend, nor makes an effort, nor is semen emitted, there is no offense.
Non-offenses
ms1V_941Anāpatti—There is no offense: supinantena, if it is while dreaming; namocanādhippāyassa, if he is not aiming at emission; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
1.1. Vinītavatthuuddānagāthā Summary verses of case studies
Supinoccārapassāvo, vitakkuṇhodakena ca; Bhesajjaṁ kaṇḍuvaṁ maggo, vatthi jantāgharupakkamo. ms1V_942“Dream, feces, urine, Thought, and with warm water; Medicine, scratching, path, Foreskin, sauna, massage.
Sāmaṇero ca sutto ca, ūru muṭṭhinā pīḷayi; Ākāse thambhaṁ nijjhāyi, chiddaṁ kaṭṭhena ghaṭṭayi. ms1V_943Novice, and asleep, Thigh, pressed with the fist; In the air, rigid, staring, Keyhole, rubbed with wood.
Soto udañjalaṁ dhāvaṁ, pupphāvaliyaṁ pokkharaṁ; Vālikā kaddamusseko, sayanaṅguṭṭhakena cāti. ms1V_944Current, mud, running, Mud play, lotus; Sand, mud, pouring, Bed, and with the thumb.”
1.2. Vinītavatthu Case studies
ms1V_945Tena kho pana samayena aññatarassa bhikkhuno supinantena asuci mucci. On one occasion a monk had an emission of semen while dreaming. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ saṅghādisesaṁ āpattiṁ āpanno”ti? “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Anāpatti, bhikkhu, supinantenā”ti. “There’s no offense when it occurs while dreaming.”
ms1V_946Tena kho pana samayena aññatarassa bhikkhuno uccāraṁ karontassa asuci mucci. On one occasion a monk was defecating, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Nāhaṁ, bhagavā, mocanādhippāyo”ti. “I wasn’t aiming at emission, Sir.”
“Anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_947Tena kho pana samayena aññatarassa bhikkhuno passāvaṁ karontassa asuci mucci. On one occasion a monk was urinating, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_948Tena kho pana samayena aññatarassa bhikkhuno kāmavitakkaṁ vitakkentassa asuci mucci. On one occasion a monk was thinking a sensual thought, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, vitakkentassā”ti. “There’s no offense for one thinking a sensual thought.”
ms1V_949Tena kho pana samayena aññatarassa bhikkhuno uṇhodakena nhāyantassa asuci mucci. On one occasion a monk was bathing in warm water, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “kiṁcitto tvaṁ, bhikkhū”ti? “What were you thinking, monk?”
“Nāhaṁ, bhagavā, mocanādhippāyo”ti. “I wasn’t aiming at emission, Sir.”
“Anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_950Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci mucci. On one occasion a monk bathed in warm water aiming at emission, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_951Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci na mucci. On one occasion a monk bathed in warm water aiming at emission, but semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_952Tena kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. At one time a monk had a sore on his penis. Bhesajjena ālimpentassa asuci mucci. While he was applying medicine, semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_953Tena kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. At one time a monk had a sore on his penis. Mocanādhippāyassa bhesajjena ālimpentassa asuci mucci …pe… He applied medicine aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_954Tena kho pana samayena aññatarassa bhikkhuno aṇḍaṁ kaṇḍuvantassa asuci mucci. On one occasion a monk scratched his scrotum, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_955Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṇḍaṁ kaṇḍuvantassa asuci mucci …pe… On one occasion a monk scratched his scrotum aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_956Tena kho pana samayena aññatarassa bhikkhuno maggaṁ gacchantassa asuci mucci. On one occasion a monk was walking along a path, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_957Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa maggaṁ gacchantassa asuci mucci …pe… On one occasion a monk walked along a path aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_958Tena kho pana samayena aññatarassa bhikkhuno vatthiṁ gahetvā passāvaṁ karontassa asuci mucci. On one occasion a monk took hold of his foreskin, urinated, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_959Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vatthiṁ gahetvā passāvaṁ karontassa asuci mucci …pe… On one occasion a monk, aiming at emission, took hold of his foreskin, urinated, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_960Tena kho pana samayena aññatarassa bhikkhuno jantāghare udaravaṭṭiṁ tāpentassa asuci mucci. On one occasion a monk was having his belly heated in the sauna, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_961Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare udaravaṭṭiṁ tāpentassa asuci mucci …pe… On one occasion a monk, aiming at emission, had his belly heated in the sauna, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_962Tena kho pana samayena aññatarassa bhikkhuno jantāghare upajjhāyassa piṭṭhiparikammaṁ karontassa asuci mucci. On one occasion a monk massaged his preceptor’s back in the sauna, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_963Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare upajjhāyassa piṭṭhiparikammaṁ karontassa asuci mucci …pe… On one occasion a monk, aiming at emission, massaged his preceptor’s back in the sauna, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_964Tena kho pana samayena aññatarassa bhikkhuno ūruṁ ghaṭṭāpentassa asuci mucci. On one occasion a monk was having his thigh massaged, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_965Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūruṁ ghaṭṭāpentassa asuci mucci …pe… On one occasion a monk, aiming at emission, had his thigh massaged, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_966Tena kho pana samayena aññataro bhikkhu mocanādhippāyo aññataraṁ sāmaṇeraṁ etadavoca—On one occasion a monk, aiming at emission, said to a novice, “ehi me tvaṁ, āvuso sāmaṇera, aṅgajātaṁ gaṇhāhī”ti. “Take hold of my penis.” So tassa aṅgajātaṁ aggahesi. The novice took hold of his penis, Tasseva asuci mucci. and the monk emitted semen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “There’s an offense entailing suspension.”
ms1V_967Tena kho pana samayena aññataro bhikkhu suttassa sāmaṇerassa aṅgajātaṁ aggahesi. On one occasion a monk took hold of the penis of a sleeping novice, Tasseva asuci mucci. and the monk emitted semen. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_968Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūrūhi aṅgajātaṁ pīḷentassa asuci mucci …pe… On one occasion a monk pressed his penis between his thighs aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_969Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa muṭṭhinā aṅgajātaṁ pīḷentassa asuci mucci …pe… On one occasion a monk pressed his penis with his fist aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_970Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ākāse kaṭiṁ kampentassa asuci mucci …pe… On one occasion a monk shook his pelvis in the air aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_971Tena kho pana samayena aññatarassa bhikkhuno kāyaṁ thambhentassa asuci mucci. On one occasion a monk made his body rigid, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_972Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kāyaṁ thambhentassa asuci mucci …pe… On one occasion a monk made his body rigid aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_973Tena kho pana samayena aññataro bhikkhu sāratto mātugāmassa aṅgajātaṁ upanijjhāyi. On one occasion a lustful monk stared at a woman’s genitals, Tassa asuci mucci. and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa. “There’s no offense entailing suspension. Na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṁ upanijjhāyitabbaṁ. But you should not stare at a woman’s genitals motivated by lust. Yo upanijjhāyeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
ms1V_974Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa tāḷacchiddaṁ aṅgajātaṁ pavesentassa asuci mucci …pe… On one occasion a monk inserted his penis into a keyhole aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_975Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaṭṭhena aṅgajātaṁ ghaṭṭentassa asuci mucci …pe… On one occasion a monk rubbed his penis with a piece of wood aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_976Tena kho pana samayena aññatarassa bhikkhuno paṭisote nhāyantassa asuci mucci. On one occasion a monk bathed against the current, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_977Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa paṭisote nhāyantassa asuci mucci …pe… On one occasion a monk bathed against the current aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_978Tena kho pana samayena aññatarassa bhikkhuno udañjalaṁ kīḷantassa asuci mucci. On one occasion a monk was playing in mud, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_979Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udañjalaṁ kīḷantassa asuci mucci …pe… On one occasion a monk played in mud aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_980Tena kho pana samayena aññatarassa bhikkhuno udake dhāvantassa asuci mucci. On one occasion a monk ran in water, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_981Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udake dhāvantassa asuci mucci …pe… On one occasion a monk ran in water aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_982Tena kho pana samayena aññatarassa bhikkhuno pupphāvaliyaṁ kīḷantassa asuci mucci. On one occasion a monk was playing by sliding in the mud, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_983Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pupphāvaliyaṁ kīḷantassa asuci mucci …pe… On one occasion a monk, aiming at emission, was playing by sliding in the mud, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_984Tena kho pana samayena aññatarassa bhikkhuno pokkharavane dhāvantassa asuci mucci. On one occasion a monk was running in a lotus grove, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_985Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pokkharavane dhāvantassa asuci mucci …pe… On one occasion a monk ran in a lotus grove aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_986Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vālikaṁ aṅgajātaṁ pavesentassa asuci mucci …pe… On one occasion a monk inserted his penis into sand aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_987Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaddamaṁ aṅgajātaṁ pavesentassa asuci mucci …pe… On one occasion a monk inserted his penis into mud aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_988Tena kho pana samayena aññatarassa bhikkhuno udakena aṅgajātaṁ osiñcantassa asuci mucci. On one occasion a monk poured water on his penis, and semen was emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, namocanādhippāyassā”ti. “There’s no offense if one isn’t aiming at emission.”
ms1V_989Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udakena aṅgajātaṁ osiñcantassa asuci mucci …pe… On one occasion a monk poured water on his penis aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_990Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa sayane aṅgajātaṁ ghaṭṭentassa asuci mucci …pe… On one occasion a monk rubbed his penis against his bed aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_991Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṅguṭṭhena aṅgajātaṁ ghaṭṭentassa asuci mucci …pe… On one occasion a monk rubbed his penis with his thumb aiming at emission, and semen was emitted. … asuci na mucci. semen was not emitted. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ saṅghādisesaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_992Sukkavissaṭṭhisikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on emission of semen, the first, is finished.
Origin story
ms1V_993Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī araññe viharati. At that time Venerable Udāyī was staying in the wilderness. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko, majjhegabbho, samantāpariyāgāro, He had a beautiful dwelling with a room in the middle and corridors on all sides. supaññattaṁ mañcapīṭhaṁ bhisibibbohanaṁ, The bed and bench were nicely made up, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, and the water for drinking and the water for washing were ready for use. pariveṇaṁ susammaṭṭhaṁ. The yards were well swept. Bahū manussā āyasmato udāyissa vihārapekkhakā āgacchanti. Many people came to see Udāyī’s dwelling,
ms1V_994Aññataropi brāhmaṇo sapajāpatiko yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—among them a certain brahmin and his wife. They approached Udāyī and said, “icchāma mayaṁ bhoto udāyissa vihāraṁ pekkhitun”ti. “Venerable, we would like to see your dwelling.”
“Tena hi, brāhmaṇa, pekkhassū”ti, “Well then, brahmin, please do.”
avāpuraṇaṁ ādāya ghaṭikaṁ ugghāṭetvā kavāṭaṁ paṇāmetvā vihāraṁ pāvisi. Udāyī took the key, lifted the latch, opened the door, and entered the dwelling. Sopi kho brāhmaṇo āyasmato udāyissa piṭṭhito pāvisi. The brahmin entered after him Sāpi kho brāhmaṇī tassa brāhmaṇassa piṭṭhito pāvisi. and then the brahmin lady. Atha kho āyasmā udāyī ekacce vātapāne vivaranto ekacce vātapāne thakento gabbhaṁ anuparigantvā piṭṭhito āgantvā tassā brāhmaṇiyā aṅgamaṅgāni parāmasi. Opening some windows and closing others, Udāyī walked around the inner room and came up behind the brahmin lady, touching her all over. Atha kho so brāhmaṇo āyasmatā udāyinā saddhiṁ paṭisammoditvā agamāsi. Then the brahmin thanked Udāyī and left.
Atha kho so brāhmaṇo attamano attamanavācaṁ nicchāresi—And he expressed his delight, “uḷārā ime samaṇā sakyaputtiyā ye ime evarūpe araññe viharanti. “These Sakyan monastics who live in the wilderness are superb. Bhavampi udāyī uḷāro yo evarūpe araññe viharatī”ti. Venerable Udāyī is superb!”
ms1V_995Evaṁ vutte, sā brāhmaṇī taṁ brāhmaṇaṁ etadavoca—But the brahmin lady said, “kuto tassa uḷārattatā. “What’s superb about him? Yatheva me tvaṁ aṅgamaṅgāni parāmasi evameva me samaṇo udāyī aṅgamaṅgāni parāmasī”ti. He touched me all over just like you do.”
Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—The brahmin then complained and criticized him, “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, But they don’t have the good character of a monastic or a brahmin. kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā. They’ve lost the plot! Kathañhi nāma samaṇo udāyī mama bhariyāya aṅgamaṅgāni parāmasissati. How could the ascetic Udāyī touch my wife all over? Na hi sakkā kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi ārāmaṁ vā vihāraṁ vā gantuṁ. It’s not possible to go to a monastery or a monk’s dwelling with a wife from a respectable family, or with a daughter, a girl, a daughter-in-law, or a female slave from a respectable family. Sace kulitthiyo kuladhītaro kulakumāriyo kulasuṇhāyo kuladāsiyo ārāmaṁ vā vihāraṁ vā gaccheyyuṁ, tāpi samaṇā sakyaputtiyā dūseyyun”ti. If you do, the Sakyan monastics might molest them.”
ms1V_996Assosuṁ kho bhikkhu tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the criticism of that brahmin. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Udāyī, “kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjissatī”ti. “How could Venerable Udāyī make physical contact with a woman?”
ms1V_997Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—He then had the Sangha gathered and questioned Udāyī:
“saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjasī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjissasi. How could you do this? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya …pe… Haven’t I given many teachings for the sake of dispassion, not for the sake of passion … kāmapariḷāhānaṁ vūpasamo akkhāto. the stilling of the fevers of sensual pleasure? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_998“Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjeyya hatthaggāhaṁ vā veṇiggāhaṁ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṁ, saṅghādiseso”ti. ‘If a monk, overcome by lust and with a distorted mind, makes physical contact with a woman—holding her hand or hair, or touching any part of her body—he commits an offense entailing suspension.’”
Definitions
Summary
ms1V_1008Āmasanā, parāmasanā, omasanā, ummasanā, olaṅghanā, ullaṅghanā, ākaḍḍhanā, patikaḍḍhanā, abhiniggaṇhanā, abhinippīḷanā, gahaṇaṁ, chupanaṁ. Physical contact, touching, stroking downwards, stroking upwards, pulling down, lifting up, pulling, pushing, squeezing, pressing, taking hold of, contacting.
Sub-definitions
Permutations
Permutations part 1
Making direct contact with a single person or animal: body to body
ms1V_1022Itthī ca hoti itthisaññī sāratto ca bhikkhu ca. It is a woman, he perceives her as a woman, and he has lust. Naṁ itthiyā kāyena kāyaṁ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, āpatti saṅghādisesassa. If the monk makes physical contact with the woman, body to body, if he touches her, strokes her downwards, strokes her upwards, pulls her down, lifts her up, pulls her, pushes her, squeezes her, presses her, takes hold of her, contacts her, he commits an offense entailing suspension.
ms1V_1023Itthī ca hoti vematiko sāratto ca. It is a woman, but he is unsure of it, and he has lust. Bhikkhu ca naṁ itthiyā kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the woman, body to body, if he touches her … gaṇhāti chupati, āpatti thullaccayassa. takes hold of her, contacts her, he commits a serious offense.
ms1V_1024Itthī ca hoti paṇḍakasaññī sāratto ca. It is a woman, but he perceives her as a paṇḍaka, and he has lust. Bhikkhu ca naṁ itthiyā kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the woman, body to body, if he touches her … gaṇhāti chupati, āpatti thullaccayassa. takes hold of her, contacts her, he commits a serious offense.
ms1V_1025Itthī ca hoti purisasaññī sāratto ca. It is a woman, but he perceives her as a man, and he has lust. Bhikkhu ca naṁ itthiyā kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the woman, body to body, if he touches her … gaṇhāti chupati, āpatti thullaccayassa. takes hold of her, contacts her, he commits a serious offense.
ms1V_1026Itthī ca hoti tiracchānagatasaññī sāratto ca. It is a woman, but he perceives her as an animal, and he has lust. Bhikkhu ca naṁ itthiyā kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the woman, body to body, if he touches her … gaṇhāti chupati, āpatti thullaccayassa. takes hold of her, contacts her, he commits a serious offense.
ms1V_1027Paṇḍako ca hoti paṇḍakasaññī sāratto ca. It is a paṇḍaka, he perceives him as a paṇḍaka, and he has lust. Bhikkhu ca naṁ paṇḍakassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the paṇḍaka, body to body, if he touches him … gaṇhāti chupati, āpatti thullaccayassa. takes hold of him, contacts him, he commits a serious offense.
ms1V_1028Paṇḍako ca hoti vematiko sāratto ca. It is a paṇḍaka, but he is unsure of it, and he has lust. Bhikkhu ca naṁ paṇḍakassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the paṇḍaka, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1029Paṇḍako ca hoti purisasaññī sāratto ca. It is a paṇḍaka, but he perceives him as a man, and he has lust. Bhikkhu ca naṁ paṇḍakassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the paṇḍaka, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1030Paṇḍako ca hoti tiracchānagatasaññī sāratto ca. It is a paṇḍaka, but he perceives him as an animal, and he has lust. Bhikkhu ca naṁ paṇḍakassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the paṇḍaka, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1031Paṇḍako ca hoti itthisaññī sāratto ca. It is a paṇḍaka, but he perceives him as a woman, and he has lust. Bhikkhu ca naṁ paṇḍakassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the paṇḍaka, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1032Puriso ca hoti purisasaññī sāratto ca. It is a man, he perceives him as a man, and he has lust. Bhikkhu ca naṁ purisassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the man, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1033Puriso ca hoti vematiko …pe… It is a man, but he is unsure of it … puriso ca hoti tiracchānagatasaññī … It is a man, but he perceives him as an animal … puriso ca hoti itthisaññī … It is a man, but he perceives him as a woman … puriso ca hoti paṇḍakasaññī sāratto ca. It is a man, but he perceives him as a paṇḍaka, and he has lust. Bhikkhu ca naṁ purisassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the man, body to body, if he touches him … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of him, contacts him, he commits an offense of wrong conduct.
ms1V_1034Tiracchānagato ca hoti tiracchānagatasaññī sāratto ca. It is an animal, he perceives it as an animal, and he has lust. Bhikkhu ca naṁ tiracchānagatassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the animal, body to body, if he touches it … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of it, contacts it, he commits an offense of wrong conduct.
ms1V_1035Tiracchānagato ca hoti vematiko …pe… It is an animal, but he is unsure of it … tiracchānagato ca hoti itthisaññī … It is an animal, but he perceives it as a woman … tiracchānagato ca hoti paṇḍakasaññī … It is an animal, but he perceives it as a paṇḍaka … tiracchānagato ca hoti. It is an animal, Purisasaññī sāratto ca. but he perceives it as a man, and he has lust. Bhikkhu ca naṁ tiracchānagatassa kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the animal, body to body, if he touches it … gaṇhāti chupati, āpatti dukkaṭassa. takes hold of it, contacts it, he commits an offense of wrong conduct.
ms1V_1036Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Making direct contact with two beings of the same kind: body to body
ms1V_1037Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two women, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ saṅghādisesānaṁ. takes hold of them, contacts them, he commits two offenses entailing suspension.
ms1V_1038Dve itthiyo dvinnaṁ itthīnaṁ vematiko sāratto ca. It is two women, but he is unsure about both, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two women, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ. takes hold of them, contacts them, he commits two serious offenses.
ms1V_1039Dve itthiyo dvinnaṁ itthīnaṁ paṇḍakasaññī …pe… It is two women, but he perceives both as paṇḍakas … purisasaññī … but he perceives both as men … tiracchānagatasaññī sāratto ca. but he perceives both as animals, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two women, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ. takes hold of them, contacts them, he commits two serious offenses.
ms1V_1040Dve paṇḍakā dvinnaṁ paṇḍakānaṁ paṇḍakasaññī sāratto ca bhikkhu ca naṁ dvinnaṁ paṇḍakānaṁ kāyena kāyaṁ āmasati parāmasati …pe… It is two paṇḍakas, he perceives both as paṇḍakas, and he has lust. If the monk makes physical contact with the two paṇḍakas, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ. takes hold of them, contacts them, he commits two serious offenses.
ms1V_1041Dve paṇḍakā dvinnaṁ paṇḍakānaṁ vematiko …pe… It is two paṇḍakas, but he is unsure about both … purisasaññī … but he perceives both as men … tiracchānagatasaññī … but he perceives both as animals … itthisaññī sāratto ca. but he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ paṇḍakānaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two paṇḍakas, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1042Dve purisā dvinnaṁ purisānaṁ purisasaññī sāratto ca bhikkhu ca naṁ dvinnaṁ purisānaṁ kāyena kāyaṁ āmasati parāmasati …pe… It is two men, he perceives both as men, and he has lust. If the monk makes physical contact with the two men, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1043Dve purisā dvinnaṁ purisānaṁ vematiko …pe… It is two men, but he is unsure about both … tiracchānagatasaññī … but he perceives both as animals … itthisaññī … but he perceives both as women … paṇḍakasaññī sāratto ca. but he perceives both as paṇḍakas, and he has lust. Bhikkhu ca naṁ dvinnaṁ purisānaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two men, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1044Dve tiracchānagatā dvinnaṁ tiracchānagatānaṁ tiracchānagatasaññī sāratto ca. It is two animals, he perceives both as animals, and he has lust. Bhikkhu ca naṁ dvinnaṁ tiracchānagatānaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two animals, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1045Dve tiracchānagatā dvinnaṁ tiracchānagatānaṁ vematiko …pe… It is two animals, but he is unsure about both … itthisaññī … but he perceives both as women … paṇḍakasaññī … but he perceives both as paṇḍakas … purisasaññī sāratto ca. but he perceives both as men, and he has lust. Bhikkhu ca naṁ dvinnaṁ tiracchānagatānaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with the two animals, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
Making direct contact with two beings of different kinds: body to body
ms1V_1046Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa. takes hold of them, contacts them, he commits one offense entailing suspension and one offense of wrong conduct.
ms1V_1047Itthī ca paṇḍako ca ubhinnaṁ vematiko sāratto ca. It is a woman and a paṇḍaka, but he is unsure about both, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1048Itthī ca paṇḍako ca ubhinnaṁ paṇḍakasaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as paṇḍakas, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ. takes hold of them, contacts them, he commits two serious offenses.
ms1V_1049Itthī ca paṇḍako ca ubhinnaṁ purisasaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as men, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1050Itthī ca paṇḍako ca ubhinnaṁ tiracchānagatasaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as animals, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1051Itthī ca puriso ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a man, but he perceives both as women and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa. takes hold of them, contacts them, he commits one offense entailing suspension and one offense of wrong conduct.
ms1V_1052Itthī ca puriso ca ubhinnaṁ vematiko …pe… It is a woman and a man, but he is unsure about both … paṇḍakasaññī … but he perceives both as paṇḍakas … purisasaññī … but he perceives both as men … tiracchānagatasaññī sāratto ca. but he perceives both as animals, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1053Itthī ca tiracchānagato ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and an animal, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa. takes hold of them, contacts them, he commits one offense entailing suspension and one offense of wrong conduct.
ms1V_1054Itthī ca tiracchānagato ca ubhinnaṁ vematiko …pe… It is a woman and an animal, but he is unsure about both … paṇḍakasaññī … but he perceives both as paṇḍakas … purisasaññī … but he perceives both as men … tiracchānagatasaññī sāratto ca. but he perceives both as animals, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1055Paṇḍako ca puriso ca ubhinnaṁ paṇḍakasaññī sāratto ca. It is a paṇḍaka and a man, but he perceives both as paṇḍakas, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1056Paṇḍako ca puriso ca ubhinnaṁ vematiko …pe… It is a paṇḍaka and a man, but he is unsure about both … purisasaññī … but he perceives both as men … tiracchānagatasaññī … but he perceives both as animals … itthisaññī sāratto ca. but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1057Paṇḍako ca tiracchānagato ca ubhinnaṁ paṇḍakasaññī sāratto ca. It is a paṇḍaka and an animal, but he perceives both as paṇḍakas, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct.
ms1V_1058Paṇḍako ca tiracchānagato ca ubhinnaṁ vematiko …pe… It is a paṇḍaka and an animal, but he is unsure about both … purisasaññī … but he perceives both as men … tiracchānagatasaññī … but he perceives both as animals … itthisaññī sāratto ca. but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1059Puriso ca tiracchānagato ca ubhinnaṁ purisasaññī sāratto ca. It is a man and an animal, but he perceives both as men, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1060Puriso ca tiracchānagato ca ubhinnaṁ vematiko …pe… It is a man and an animal, but he is unsure about both … tiracchānagatasaññī … but he perceives both as animals … itthisaññī … but he perceives both as women … paṇḍakasaññī sāratto ca. but he perceives both as paṇḍakas, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyaṁ āmasati parāmasati …pe… If the monk makes physical contact with both, body to body, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ. takes hold of them, contacts them, he commits two offenses of wrong conduct.
ms1V_1061Dumūlakaṁ niṭṭhitaṁ. The section based on two items is finished.
Making indirect contact: body to what is connected to the body
ms1V_1062Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā kāyena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with his own body, makes physical contact with something connected to her body, if he touches it … gaṇhāti chupati, āpatti thullaccayassa …pe…. takes hold of it, contacts it, he commits a serious offense. …
ms1V_1063Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with his own body, makes physical contact with something connected to the body of both, if he touches it … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ …pe…. takes hold of it, contacts it, he commits two serious offenses. …
ms1V_1064Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with his own body, makes physical contact with something connected to the body of both, if he touches it … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa …pe…. takes hold of it, contacts it, he commits one serious offense and one offense of wrong conduct. …
ms1V_1065Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā kāyapaṭibaddhena kāyaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with her body, if he touches it … gaṇhāti chupati, āpatti thullaccayassa …pe…. takes hold of it, contacts it, he commits a serious offense. …
ms1V_1066Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyapaṭibaddhena kāyaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with the body of both, if he touches them … gaṇhāti chupati, āpatti dvinnaṁ thullaccayānaṁ …pe…. takes hold of them, contacts them, he commits two serious offenses. …
ms1V_1067Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyapaṭibaddhena kāyaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with the body of both, if he touches them … gaṇhāti chupati, āpatti thullaccayena dukkaṭassa …pe…. takes hold of them, contacts them, he commits one serious offense and one offense of wrong conduct. …
Making indirect contact: what is connected to the body to what is connected to the body
ms1V_1068Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with something connected to her body, if he touches it … gaṇhāti chupati, āpatti dukkaṭassa …pe…. takes hold of it, contacts it, he commits an offense of wrong conduct. …
ms1V_1069Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with something connected to the body of both, if he touches those things … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. takes hold of them, contacts them, he commits two offenses of wrong conduct. …
ms1V_1070Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the monk, with something connected to his own body, makes physical contact with something connected to the body of both, if he touches those things … gaṇhāti chupati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. takes hold of them, contacts them, he commits two offenses of wrong conduct. …
Making indirect contact: contact by releasing
ms1V_1071Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā nissaggiyena kāyaṁ āmasati āpatti dukkaṭassa …pe…. If the monk, with something released by him, makes physical contact with her body, he commits an offense of wrong conduct. …
ms1V_1072Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ nissaggiyena kāyaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with the body of both, he commits two offenses of wrong conduct. …
ms1V_1073Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ nissaggiyena kāyaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with the body of both, he commits two offenses of wrong conduct. …
ms1V_1074Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa …pe…. If the monk, with something released by him, makes physical contact with something connected to her body, he commits an offense of wrong conduct. …
ms1V_1075Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with something connected to the body of both, he commits two offenses of wrong conduct. …
ms1V_1076Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with something connected to the body of both, he commits two offenses of wrong conduct. …
ms1V_1077Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā nissaggiyena nissaggiyaṁ āmasati, āpatti dukkaṭassa …pe…. If the monk, with something released by him, makes physical contact with something released by her, he commits an offense of wrong conduct. …
ms1V_1078Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ nissaggiyena nissaggiyaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with something released by both, he commits two offenses of wrong conduct. …
ms1V_1079Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ nissaggiyena nissaggiyaṁ āmasati, āpatti dvinnaṁ dukkaṭānaṁ …pe…. If the monk, with something released by him, makes physical contact with something released by both, he commits two offenses of wrong conduct. …
ms1V_1080Bhikkhupeyyālo niṭṭhito. The successive series on a monk is finished.
Others making direct contact with a monk: body to body
ms1V_1081Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa kāyena kāyaṁ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti saṅghādisesassa …pe…. If the woman makes physical contact with the monk, body to body, if she touches him, strokes him downwards, strokes him upwards, pulls him down, lifts him up, pulls him, pushes him, squeezes him, presses him, takes hold of him, contacts him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits an offense entailing suspension. …
ms1V_1082Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa kāyena kāyaṁ āmasanti parāmasanti omasanti ummasanti olaṅghenti ullaṅghenti ākaḍḍhanti patikaḍḍhanti abhiniggaṇhanti abhinippīḷenti gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ saṅghādisesānaṁ …pe…. If the women make physical contact with the monk, body to body, if they touch him, stroke him downwards, stroke him upwards, pull him down, lift him up, pull him, push him, squeeze him, press him, take hold of him, contact him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses entailing suspension. …
ms1V_1083Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa kāyena kāyaṁ āmasanti parāmasanti …pe… If they both make physical contact with the monk, body to body, if they touch him … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti saṅghādisesena dukkaṭassa …pe…. take hold of him, contact him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits one offense entailing suspension and one offense of wrong conduct. …
Others making indirect contact with a monk: body to what is connected to the body
ms1V_1084Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa kāyena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the woman, with her own body, makes physical contact with something connected to his body, if she touches it … gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti thullaccayassa …pe…. takes hold of it, contacts it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits a serious offense. …
ms1V_1085Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa kāyena kāyapaṭibaddhaṁ āmasanti parāmasanti …pe… If the women, with their own bodies, make physical contact with something connected to his body, if they touch it … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ thullaccayānaṁ …pe…. take hold of it, contact it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits two serious offenses. …
ms1V_1086Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa kāyena kāyapaṭibaddhaṁ āmasanti parāmasanti …pe… If they both, with their own bodies, make physical contact with something connected to his body, if they touch it … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti thullaccayena dukkaṭassa …pe…. take hold of it, contact it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits one serious offense and one offense of wrong conduct. …
ms1V_1087Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa kāyapaṭibaddhena kāyaṁ āmasati parāmasati …pe… If the woman, with something connected to her own body, makes physical contact with his body, if she touches him … gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti thullaccayassa …pe…. takes hold of him, contacts him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits a serious offense. …
ms1V_1088Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa kāyapaṭibaddhena kāyaṁ āmasanti parāmasanti …pe… If the women, with something connected to their own bodies, make physical contact with his body, if they touch him … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ thullaccayānaṁ …pe…. take hold of him, contact him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits two serious offenses. …
ms1V_1089Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa kāyapaṭibaddhena kāyaṁ āmasanti parāmasanti …pe… If they both, with something connected to their own bodies, make physical contact with his body, if they touch him … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti thullaccayena dukkaṭassa …pe…. take hold of him, contact him, and he, aiming at connection, makes an effort with the body and experiences contact, he commits one serious offense and one offense of wrong conduct. …
Others making indirect contact with a monk: what is connected to the body to what is connected to the body
ms1V_1090Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati parāmasati …pe… If the woman, with something connected to her own body, makes physical contact with something connected to his body, if she touches it … gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dukkaṭassa …pe…. takes hold of it, contacts it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits an offense of wrong conduct. …
ms1V_1091Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasanti parāmasanti …pe… If the women, with something connected to their own bodies, make physical contact with something connected to his body, if they touch it … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. take hold of it, contact it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
ms1V_1092Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasanti parāmasanti …pe… If they both, with something connected to their own bodies, make physical contact with something connected to his body, if they touch it … gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. take hold of it, contact it, and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
Others making indirect contact with a monk: contact by releasing
ms1V_1093Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa nissaggiyena kāyaṁ āmasati. If the woman, with something released by her, makes physical contact with his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dukkaṭassa …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits an offense of wrong conduct. …
ms1V_1094Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa nissaggiyena kāyaṁ āmasanti. If the women, with something released by both, make physical contact with his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
ms1V_1095Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa nissaggiyena kāyaṁ āmasanti. If they both, with something released by both, make physical contact with his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
ms1V_1096Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa nissaggiyena kāyapaṭibaddhaṁ āmasati. If the woman, with something released by her, makes physical contact with something connected to his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dukkaṭassa …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits an offense of wrong conduct. …
ms1V_1097Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa nissaggiyena kāyapaṭibaddhaṁ āmasanti. If the women, with something released by both, make physical contact with something connected to his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
ms1V_1098Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa nissaggiyena kāyapaṭibaddhaṁ āmasanti. If they both, with something released by both, make physical contact with something connected to his body, Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body and experiences contact, he commits two offenses of wrong conduct. …
ms1V_1099Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Itthī ca naṁ bhikkhussa nissaggiyena nissaggiyaṁ āmasati. If the woman, with something released by her, makes physical contact with something released by him, Sevanādhippāyo kāyena vāyamati, na ca phassaṁ paṭivijānāti, āpatti dukkaṭassa …pe…. and he, aiming at connection, makes an effort with the body, but does not experience contact, he commits an offense of wrong conduct. …
ms1V_1100Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives both as women, and he has lust. Itthiyo ca naṁ bhikkhussa nissaggiyena nissaggiyaṁ āmasanti. If the women, with something released by both, make physical contact with something released by him, Sevanādhippāyo kāyena vāyamati, na ca phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body, but does not experience contact, he commits two offenses of wrong conduct. …
ms1V_1101Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Ubho ca naṁ bhikkhussa nissaggiyena nissaggiyaṁ āmasanti. If they both, with something released by both, make physical contact with something released by him, Sevanādhippāyo kāyena vāyamati, na ca phassaṁ paṭivijānāti, āpatti dvinnaṁ dukkaṭānaṁ …pe…. and he, aiming at connection, makes an effort with the body, but does not experience contact, he commits two offenses of wrong conduct. …
Permutations part 2
ms1V_1102Sevanādhippāyo kāyena vāyamati phassaṁ paṭivijānāti, āpatti saṅghādisesassa. If, aiming at connection, he makes an effort with the body and experiences contact, he commits an offense entailing suspension.
ms1V_1103Sevanādhippāyo kāyena vāyamati, na ca phassaṁ paṭivijānāti, āpatti dukkaṭassa. If, aiming at connection, he makes an effort with the body, but does not experience contact, he commits an offense of wrong conduct.
ms1V_1104Sevanādhippāyo na ca kāyena vāyamati, phassaṁ paṭivijānāti, anāpatti. If, aiming at connection, he makes no effort with the body, but experiences contact, there is no offense.
ms1V_1105Sevanādhippāyo na ca kāyena vāyamati, na ca phassaṁ paṭivijānāti, anāpatti. If, aiming at connection, he makes no effort with the body and does not experience contact, there is no offense.
ms1V_1106Mokkhādhippāyo kāyena vāyamati, phassaṁ paṭivijānāti, anāpatti. If, aiming to free himself, he makes an effort with the body and experiences contact, there is no offense.
ms1V_1107Mokkhādhippāyo kāyena vāyamati, na ca phassaṁ paṭivijānāti, anāpatti. If, aiming to free himself, he makes an effort with the body, but does not experience contact, there is no offense.
ms1V_1108Mokkhādhippāyo na ca kāyena vāyamati, phassaṁ paṭivijānāti, anāpatti. If, aiming to free himself, he makes no effort with the body, but experiences contact, there is no offense.
ms1V_1109Mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṁ paṭivijānāti, anāpatti. If, aiming to free himself, he makes no effort with the body and does not experience contact, there is no offense.
Non-offenses
ms1V_1110Anāpatti—There is no offense: asañcicca, if it is unintentional; asatiyā, if he is not mindful; ajānantassa, if he does not know; asādiyantassa, if he does not consent; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
2.1. Vinītavatthuuddānagāthā Summary verses of case studies
Mātā dhītā bhaginī ca, jāyā yakkhī ca paṇḍako; Suttā matā tiracchānā, dārudhītalikāya ca. ms1V_1111“Mother, daughter, and sister, Wife, and female spirit, paṇḍaka; Asleep, dead, female animal, And with a wooden doll.
Sampīḷe saṅkamo maggo, rukkho nāvā ca rajju ca; Daṇḍo pattaṁ paṇāmesi, vande vāyami nacchupeti. ms1V_1112About oppression, bridge, road, Tree, and boat, and rope; A staff, pushed with a bowl, When paying respect, made an effort but did not touch.”
2.2. Vinītavatthu Case studies
ms1V_1113Tena kho pana samayena aññataro bhikkhu mātuyā mātupemena āmasi. At one time a monk touched his mother out of affection. Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ saṅghādisesaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1114Tena kho pana samayena aññataro bhikkhu dhītuyā dhītupemena āmasi …pe… At one time a monk touched his daughter out of affection … bhaginiyā bhaginipemena āmasi. his sister out of affection. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1115Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with his ex-wife. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1116Tena kho pana samayena aññataro bhikkhu yakkhiniyā kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a female spirit. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1117Tena kho pana samayena aññataro bhikkhu paṇḍakassa kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a paṇḍaka. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1118Tena kho pana samayena aññataro bhikkhu suttitthiyā kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a sleeping woman. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1119Tena kho pana samayena aññataro bhikkhu matitthiyā kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a dead woman. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1120Tena kho pana samayena aññataro bhikkhu tiracchānagatitthiyā kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a female animal. Tassa kukkuccaṁ ahosi …pe… … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1121Tena kho pana samayena aññataro bhikkhu dārudhītalikāya kāyasaṁsaggaṁ samāpajji. At one time a monk made physical contact with a wooden doll. Tassa kukkuccaṁ ahosi …pe… … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1122Tena kho pana samayena sambahulā itthiyo aññataraṁ bhikkhuṁ sampīḷetvā bāhāparamparāya ānesuṁ. At one time a number of women harassed a monk by leading him about arm in arm. Tassa kukkuccaṁ ahosi …pe… He became anxious … “sādiyi tvaṁ, bhikkhū”ti? “Did you consent, monk?”
“Nāhaṁ, bhagavā, sādiyin”ti. “No, Sir.”
“Anāpatti, bhikkhu, asādiyantassā”ti. “There’s no offense if one doesn’t consent.”
ms1V_1123Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṁ saṅkamaṁ sāratto sañcālesi. At one time a lustful monk shook the bridge that a woman was standing on. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1124Tena kho pana samayena aññataro bhikkhu itthiṁ paṭipathe passitvā sāratto aṁsakūṭena pahāraṁ adāsi. At one time a monk saw a woman coming in the opposite direction, and being lustful, he struck her with his shoulder. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1125Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṁ rukkhaṁ sāratto sañcālesi. At one time a lustful monk shook the tree that a woman had climbed. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1126Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṁ nāvaṁ sāratto sañcālesi. At one time a lustful monk shook the boat that a woman had boarded. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1127Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṁ rajjuṁ sāratto āviñchi. At one time a lustful monk pulled the rope that a woman was holding. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1128Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṁ daṇḍaṁ sāratto āviñchi. At one time a lustful monk pulled the staff that a woman was holding. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1129Tena kho pana samayena aññataro bhikkhu sāratto itthiṁ pattena paṇāmesi. At one time a lustful monk pushed a woman with his almsbowl. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1130Tena kho pana samayena aññataro bhikkhu itthiyā vandantiyā sāratto pādaṁ uccāresi. At one time a lustful monk raised his foot as a woman was paying respect to him. Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1131Tena kho pana samayena aññataro bhikkhu itthiṁ gahessāmīti vāyamitvā na chupi. At one time a monk, thinking, “I’ll take hold of a woman,” exerted himself, but did not make contact. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1132Kāyasaṁsaggasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on physical contact, the second, is finished.
Origin story
ms1V_1133Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī araññe viharati. At that time Venerable Udāyī was staying in a beautiful dwelling in the wilderness. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko. Tena kho pana samayena sambahulā itthiyo ārāmaṁ āgamaṁsu vihārapekkhikāyo. On one occasion a number of women came to the monastery to see the dwellings. Atha kho tā itthiyo yenāyasmā udāyī tenupasaṅkamiṁsu; They approached Udāyī upasaṅkamitvā āyasmantaṁ udāyiṁ etadavocuṁ—and said, “icchāma mayaṁ, bhante, ayyassa vihāraṁ pekkhitun”ti. “Venerable, we would like to see your dwelling.”
Atha kho āyasmā udāyī tā itthiyo vihāraṁ pekkhāpetvā tāsaṁ itthīnaṁ vaccamaggaṁ passāvamaggaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi. Then, after showing them his dwelling, he praised and disparaged their private parts; he requested and implored, asked and enquired, described, instructed, and abused their private parts. Yā tā itthiyo chinnikā dhuttikā ahirikāyo tā āyasmatā udāyinā saddhiṁ uhasantipi ullapantipi ujjagghantipi uppaṇḍentipi. The shameless and indecent women flirted with Udāyī; they called out to him, laughed with him, and teased him. Yā pana tā itthiyo hirimanā tā nikkhamitvā bhikkhū ujjhāpenti—But after leaving, those of them who had a sense of shame complained to the monks, “idaṁ, bhante, nacchannaṁ nappatirūpaṁ. “Venerables, this isn’t suitable or appropriate. Sāmikenapi mayaṁ evaṁ vuttā na iccheyyāma, kiṁ panāyyena udāyinā”ti. We wouldn’t want to hear such speech from our own husbands, let alone from Venerable Udāyī.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī mātugāmaṁ duṭṭhullāhi vācāhi obhāsissatī”ti. “How could Venerable Udāyī speak indecently to women?”
ms1V_1134Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. They rebuked Udāyī in many ways and told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—The Buddha had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, mātugāmaṁ duṭṭhullāhi vācāhi obhāsasī”ti? “Is it true, Udāyī, that you spoke like this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done. Kathañhi nāma tvaṁ, moghapurisa, mātugāmaṁ duṭṭhullāhi vācāhi obhāsissasi. How could you speak like this? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya …pe… Haven’t I given many teachings for the sake of dispassion, not for the sake of passion … kāmapariḷāhānaṁ vūpasamo akkhāto. the stilling of the fevers of sensual pleasure? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1135“Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṁ duṭṭhullāhi vācāhi obhāseyya yathā taṁ yuvā yuvatiṁ methunupasaṁhitāhi, saṅghādiseso”ti. ‘If a monk, overcome by lust and with a distorted mind, speaks indecent words to a woman, as a young man might to a young woman and referring to sexual intercourse, he commits an offense entailing suspension.’”
Definitions
Permutations
Summary
ms1V_1145Dve magge ādissa vaṇṇampi bhaṇati, avaṇṇampi bhaṇati, yācatipi, āyācatipi, pucchatipi, paṭipucchatipi, ācikkhatipi, anusāsatipi, akkosatipi. Referring to the two private orifices, he praises, disparages, requests, implores, asks, enquires, describes, instructs, abuses.
Sub-definitions
Exposition
Referring to the private parts of a single person or animal
ms1V_1155Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā vaccamaggaṁ passāvamaggaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi, āpatti saṅghādisesassa. If the monk, referring to the anus or the vagina of the woman, praises, disparages, requests, implores, asks, enquires, describes, instructs, or abuses, he commits an offense entailing suspension. … …pe…. … (To be expanded as in Bu Ss 2:3.1.3–Bu Ss 2:3.1.49, with appropriate substitutions.) …
Referring to the private parts of two beings of the same kind
ms1V_1156Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives them both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ vaccamaggaṁ passāvamaggaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to the anus or the vagina of both women, praises, disparages … akkosatipi, āpatti dvinnaṁ saṅghādisesānaṁ. or abuses, he commits two offenses entailing suspension. …pe… … (To be expanded as in Bu Ss 2:3.2.4–Bu Ss 2:3.2.26, with appropriate substitutions.) …
Referring to the private parts of two beings of different kinds
ms1V_1157Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ vaccamaggaṁ passāvamaggaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to the anus or the vagina of both of them, praises, disparages … akkosatipi, āpatti saṅghādisesena dukkaṭassa. or abuses, he commits one offense entailing suspension and one offense of wrong conduct. …pe… … (To be expanded as in Bu Ss 2:3.3.4–Bu Ss 2:3.3.61, with appropriate substitutions.) …
Referring to other parts of the body: below the collar bone and above the knees
ms1V_1158Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā vaccamaggaṁ passāvamaggaṁ ṭhapetvā adhakkhakaṁ ubbhajāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of the woman below the collar bone but above the knees, apart from the anus or the vagina, praises, disparages … akkosatipi, āpatti thullaccayassa …pe…. or abuses, he commits a serious offense. …
ms1V_1159Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives them both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ vaccamaggaṁ passāvamaggaṁ ṭhapetvā adhakkhakaṁ ubbhajāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of both women below the collar bone but above the knees, apart from the anus or the vagina, praises, disparages … akkosatipi, āpatti dvinnaṁ thullaccayānaṁ …pe…. or abuses, he commits two serious offenses. …
ms1V_1160Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ vaccamaggaṁ passāvamaggaṁ ṭhapetvā adhakkhakaṁ ubbhajāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of both of them below the collar bone but above the knees, apart from the anus or the vagina, praises, disparages … akkosatipi, āpatti thullaccayena dukkaṭassa …pe…. or abuses, he commits one serious offense and one offense of wrong conduct. …
Referring to other parts of the body: above the collar bone or below the knees
ms1V_1161Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā ubbhakkhakaṁ adhojāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of the woman above the collar bone or below the knees, praises, disparages … akkosatipi, āpatti dukkaṭassa …pe…. or abuses, he commits an offense of wrong conduct. …
ms1V_1162Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives them both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ ubbhakkhakaṁ adhojāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of both women above the collar bone or below the knees, praises, disparages … akkosatipi, āpatti dvinnaṁ dukkaṭānaṁ …pe…. or abuses, he commits two offenses of wrong conduct. …
ms1V_1163Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ ubbhakkhakaṁ adhojāṇumaṇḍalaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to any part of both of them above the collar bone or below the knees, praises, disparages … akkosatipi, āpatti dvinnaṁ dukkaṭānaṁ …pe…. or abuses, he commits two offenses of wrong conduct. …
Referring to anything connected to the body
ms1V_1164Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā kāyapaṭibaddhaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to anything connected to the woman’s body, praises, disparages … akkosatipi, āpatti dukkaṭassa …pe…. or abuses, he commits an offense of wrong conduct. …
ms1V_1165Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives them both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ kāyapaṭibaddhaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to anything connected to the body of both women, praises, disparages … akkosatipi, āpatti dvinnaṁ dukkaṭānaṁ …pe…. or abuses, he commits two offenses of wrong conduct. …
ms1V_1166Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ kāyapaṭibaddhaṁ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati …pe… If the monk, referring to anything connected to the body of both of them, praises, disparages … akkosatipi, āpatti dvinnaṁ dukkaṭānaṁ …pe…. or abuses, he commits two offenses of wrong conduct. …
Non-offenses
ms1V_1167Anāpatti—There is no offense: atthapurekkhārassa, if he is aiming at something beneficial; dhammapurekkhārassa, if he is aiming at giving a teaching; anusāsanipurekkhārassa, if he is aiming at giving an instruction; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
3.1. Vinītavatthuuddānagāthā Summary verses of case studies
Lohitaṁ kakkasākiṇṇaṁ, kharaṁ dīghañca vāpitaṁ; Kacci saṁsīdati maggo, saddhā dānena kammunāti. ms1V_1168“Red, coarse, thick, Rough, long, sown; I hope the path has an end, Faith, with a gift, with work.”
3.2. Vinītavatthu Case studies
ms1V_1169Tena kho pana samayena aññatarā itthī navarattaṁ kambalaṁ pārutā hoti. At one time a certain woman was wearing a newly dyed woolen cloak. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “lohitaṁ kho te, bhaginī”ti. “Sister, is that red thing yours?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, navaratto kambalo”ti. “Yes, Venerable, it’s a newly dyed woolen cloak.” Tassa kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ saṅghādisesaṁ āpattiṁ āpanno”ti? He became anxious and thought, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1170Tena kho pana samayena aññatarā itthī kharakambalaṁ pārutā hoti. At one time a certain woman was wearing a coarse woolen cloak. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “kakkasalomaṁ kho te, bhaginī”ti. “Sister, is that rough hair yours?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, kharakambalo”ti. “Yes, Venerable, it’s a coarse woolen cloak.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1171Tena kho pana samayena aññatarā itthī navāvutaṁ kambalaṁ pārutā hoti. At one time a certain woman was wearing a newly woven woolen cloak. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “ākiṇṇalomaṁ kho te, bhaginī”ti. “Sister, is that thick hair yours?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, navāvuto kambalo”ti. “Yes, Venerable, it’s a newly woven woolen cloak.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1172Tena kho pana samayena aññatarā itthī kharakambalakaṁ pārutā hoti. At one time a certain woman was wearing a coarse woolen cloak. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “kharalomaṁ kho te, bhaginī”ti. “Sister, is that coarse hair yours?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, kharakambalako”ti. “Yes, Venerable, it’s a coarse woolen cloak.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1173Tena kho pana samayena aññatarā itthī pāvāraṁ pārutā hoti. At one time a certain woman was wearing a fleecy upper robe. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “dīghalomaṁ kho te, bhaginī”ti. “Sister, is that long hair yours?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, pāvāro”ti. “Yes, Venerable, it’s a fleecy upper robe.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1174Tena kho pana samayena aññatarā itthī khettaṁ vapāpetvā āgacchati. At one time a certain woman was returning after having had a field sown. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “vāpitaṁ kho te, bhaginī”ti? “Have you sown, Sister?” Sā na paṭivijāni. She did not understand and said, “Āmāyya, no ca kho paṭivuttan”ti. “Yes, Venerable, but the furrow isn’t yet closed yet.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1175Tena kho pana samayena aññataro bhikkhu paribbājikaṁ paṭipathe passitvā sāratto taṁ paribbājikaṁ etadavoca—At one time a lustful monk saw a female wanderer coming in the opposite direction. He said to her, “kacci, bhagini, maggo saṁsīdatī”ti? “Sister, I hope the path has an end?” Sā na paṭivijāni. She did not understand and said, “Āma, bhikkhu, paṭipajjissasī”ti. “Yes, just keep going.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1176Tena kho pana samayena aññataro bhikkhu sāratto aññataraṁ itthiṁ etadavoca—At one time a lustful monk said to a woman, “saddhāsi tvaṁ, bhagini. “You have faith, Sister, Api ca yaṁ sāmikassa desi taṁ nāmhākaṁ desī”ti. yet you don’t give us what you give your husband.”
“Kiṁ, bhante”ti? “What’s that, Venerable?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “There’s an offense entailing suspension.”
ms1V_1177Tena kho pana samayena aññataro bhikkhu sāratto aññataraṁ itthiṁ etadavoca—At one time a lustful monk said to a woman, “saddhāsi tvaṁ, bhagini. “You have faith, Sister, Api ca yaṁ aggadānaṁ taṁ nāmhākaṁ desī”ti. yet you don’t give us the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that, Venerable?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “There’s an offense entailing suspension.”
ms1V_1178Tena kho pana samayena aññatarā itthī kammaṁ karoti. At one time a certain woman was doing some work. Aññataro bhikkhu sāratto taṁ itthiṁ etadavoca—A lustful monk said to her, “tiṭṭha, bhagini, ahaṁ karissāmī”ti …pe… “Stand, Sister, I’ll work.” … nisīda, bhagini, ahaṁ karissāmī”ti …pe… “Sit, Sister, I’ll work.” … nipajja, bhagini, ahaṁ karissāmī”ti. “Lie down, Sister, I’ll work.” Sā na paṭivijāni. She did not understand. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1179Duṭṭhullavācāsikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on indecent speech, the third, is finished.
Origin story
ms1V_1180Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. At that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. Tena kho pana samayena aññatarā itthī matapatikā abhirūpā hoti dassanīyā pāsādikā. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. One morning Udāyī robed up, took his bowl and robe, and went to the house of a beautiful widow where he sat down on the prepared seat. Atha kho sā itthī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. She then approached Udāyī, bowed, and sat down. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. And Udāyī instructed, inspired, and gladdened her with a teaching. Atha kho sā itthī āyasmatā udāyinā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā āyasmantaṁ udāyiṁ etadavoca—She then said, “vadeyyātha, bhante, yena attho. “Venerable, please tell me what you need. Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti. I can give robe-cloth, almsfood, a dwelling, and medicinal supplies.”
ms1V_1181“Na kho te, bhagini, amhākaṁ dullabhā yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. “It’s not hard for us to get those requisites. Api ca yo amhākaṁ dullabho taṁ dehī”ti. Give instead what’s hard for us to get.”
“Kiṁ, bhante”ti? “What’s that, Venerable?”
“Methunadhamman”ti. “Sexual intercourse.”
“Attho, bhante”ti? “Is it wanted now?”
“Attho, bhaginī”ti. “Yes.”
“Ehi, bhante”ti, Saying, “Come,” ovarakaṁ pavisitvā sāṭakaṁ nikkhipitvā mañcake uttānā nipajji. she entered her bedroom, took off her wrap, and lay back on the bed. Atha kho āyasmā udāyī yena sā itthī tenupasaṅkami; upasaṅkamitvā—Udāyī went up to her and spat out, “ko imaṁ vasalaṁ duggandhaṁ āmasissatī”ti, “Who would touch this stinking wretch!” niṭṭhubhitvā pakkāmi. and he left.
ms1V_1182Atha kho sā itthī ujjhāyati khiyyati vipāceti—That woman then complained and criticized him, “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, But they don’t have the good character of a monastic or brahmin. apagatā ime sāmaññā apagatā ime brahmaññā. They’ve lost the plot! Kathañhi nāma samaṇo udāyī maṁ sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. How could the ascetic Udāyī ask for sexual intercourse from me, but then spit out, ‘Who would touch this stinking wretch!’ and leave? Kiṁ me pāpakaṁ kiṁ me duggandhaṁ, What’s bad about me? How am I stinking? kassāhaṁ kena hāyāmī”ti? How am I inferior to anyone?”
ms1V_1183Aññāpi itthiyo ujjhāyanti khiyyanti vipācenti—Other women, too, criticized him “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino …pe… in the same way, kathañhi nāma samaṇo udāyī imissā sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. Kiṁ imissā pāpakaṁ kiṁ imissā duggandhaṁ, kassāyaṁ kena hāyatī”ti?
ms1V_1184Assosuṁ kho bhikkhū tāsaṁ itthīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. The monks heard the criticism of those women, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissatī”ti. “How could Venerable Udāyī encourage a woman to satisfy his own desires?”
ms1V_1185Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Those monks rebuked Udāyī in many ways and then told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—The Buddha had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsasī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā—The Buddha rebuked him, “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma tvaṁ, moghapurisa, mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāsissasi. How could you do such a thing? Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya …pe… Haven’t I given many teachings for the sake of dispassion, not for the sake of passion … kāmapariḷāhānaṁ vūpasamo akkhāto? the stilling of the fevers of sensual pleasure? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1186“Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāseyya— ‘etadaggaṁ, bhagini, pāricariyānaṁ yā mādisaṁ sīlavantaṁ kalyāṇadhammaṁ brahmacāriṁ etena dhammena paricareyyāti methunupasaṁhitena’, saṅghādiseso”ti. ‘If a monk, overcome by lust and with a distorted mind, encourages a woman to satisfy his own desires, saying, “Sister, she provides the highest service who in this way satisfies one like me, who is virtuous, celibate, and of good character,” and if it is a reference to sexual intercourse, he commits an offense entailing suspension.’”
Definitions
Permutations
Encouraging sexual intercourse to a single person or animal
ms1V_1203Itthī ca hoti itthisaññī sāratto ca. It is a woman, he perceives her as a woman, and he has lust. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesassa. If the monk encourages the woman to satisfy his own desires, he commits an offense entailing suspension.
ms1V_1204Itthī ca hoti vematiko …pe… It is a woman, but he is unsure of it … paṇḍakasaññī … It is a woman, but he perceives her as a paṇḍaka … purisasaññī … It is a woman, but he perceives her as a man … tiracchānagatasaññī sāratto ca. It is a woman, but he perceives her as an animal, and he has lust. Bhikkhu ca naṁ itthiyā santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa. If the monk encourages the woman to satisfy his own desires, he commits a serious offense.
ms1V_1205Paṇḍako ca hoti paṇḍakasaññī sāratto ca. It is a paṇḍaka, he perceives him as a paṇḍaka, and he has lust. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti thullaccayassa. If the monk encourages the paṇḍaka to satisfy his own desires, he commits a serious offense.
ms1V_1206Paṇḍako ca hoti vematiko …pe… It is a paṇḍaka, but he is unsure of it … purisasaññī … It is a paṇḍaka, but he perceives him as a man … tiracchānagatasaññī … It is a paṇḍaka, but he perceives him as an animal … itthisaññī sāratto ca. It is a paṇḍaka, but he perceives him as a woman, and he has lust. Bhikkhu ca naṁ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa. If the monk encourages the paṇḍaka to satisfy his own desires, he commits an offense of wrong conduct.
ms1V_1207Puriso ca hoti It is a man … …pe… … (To be expanded as above with appropriate adjustments.) … tiracchānagato ca hoti tiracchānagatasaññī …pe… It is an animal, he perceives it as an animal … vematiko … It is an animal, but he is unsure of it … itthisaññī … It is an animal, but he perceives it as a woman … paṇḍakasaññī … It is an animal, but he perceives it as a paṇḍaka … purisasaññī sāratto ca. It is an animal, but he perceives it as a man, and he has lust. Bhikkhu ca naṁ tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dukkaṭassa. If the monk encourages the animal to satisfy his own desires, he commits an offense of wrong conduct.
Encouraging sexual intercourse to two beings of the same kind
ms1V_1208Dve itthiyo dvinnaṁ itthīnaṁ itthisaññī sāratto ca. It is two women, he perceives them both as women, and he has lust. Bhikkhu ca naṁ dvinnaṁ itthīnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti dvinnaṁ saṅghādisesānaṁ. If the monk encourages both women to satisfy his own desires, he commits two offenses entailing suspension. …pe… (To be expanded as in Bu Ss 2:3.2.4–Bu Ss 2:3.2.26, with appropriate substitutions.)
Encouraging sexual intercourse to two beings of different kinds
ms1V_1209Itthī ca paṇḍako ca ubhinnaṁ itthisaññī sāratto ca. It is a woman and a paṇḍaka, but he perceives both as women, and he has lust. Bhikkhu ca naṁ ubhinnaṁ santike attakāmapāricariyāya vaṇṇaṁ bhāsati, āpatti saṅghādisesena dukkaṭassa. If the monk encourages both of them to satisfy his own desires, he commits one offense entailing suspension and one offense of wrong conduct. …pe… (To be expanded as in Bu Ss 2:3.3.4–Bu Ss 2:3.3.61, with appropriate substitutions.)
Non-offenses
ms1V_1210Anāpatti—There is no offense: “cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena upaṭṭhahā”ti bhaṇati, if he says, “Support us with robe-cloth, almsfood, dwellings, and medicinal supplies;” ummattakassa if he is insane; ādikammikassāti. if he is the first offender.
4.1. Vinītavatthuuddānagāthā Summary verses of case studies
Kathaṁ vañjhā labhe puttaṁ, Piyā ca subhagā siyaṁ; Kiṁ dajjaṁ kenupaṭṭheyyaṁ, Kathaṁ gaccheyyaṁ suggatinti. ms1V_1211“How a barren woman, may she have a child, And dear to, may I be fortunate; What may I give, how may I support, How may I get a good rebirth.”
4.2. Vinītavatthu Case studies
ms1V_1212Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a barren woman said to a monk who associated with her family, “kathāhaṁ, bhante, vijāyeyyan”ti? “Sir, how can I get pregnant?”
“Tena hi, bhagini, aggadānaṁ dehī”ti. “Well, Sister, give the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1213Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a fertile woman said to a monk who associated with her family, “kathāhaṁ, bhante, puttaṁ labheyyan”ti? “Sir, how can I get a child?”
“Tena hi, bhagini, aggadānaṁ dehī”ti. “Well, Sister, give the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1214Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman said to a monk who associated with her family, “kathāhaṁ, bhante, sāmikassa piyā assan”ti? “Sir, how can I get my husband to love me?”
“Tena hi, bhagini, aggadānaṁ dehī”ti. “Well, Sister, give the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1215Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman said to a monk who associated with her family, “kathāhaṁ, bhante, subhagā assan”ti? “Sir, how can I become more fortunate?”
“Tena hi, bhagini, aggadānaṁ dehī”ti. “Well, Sister, give the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1216Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman said to a monk who associated with her family, “kyāhaṁ, bhante, ayyassa dajjāmī”ti? “Sir, what may I give you?”
“Aggadānaṁ, bhaginī”ti. “The highest gift, Sister.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1217Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman said to a monk who associated with her family, “kenāhaṁ, bhante, ayyaṁ upaṭṭhemī”ti? “Sir, how may I support you?”
“Aggadānena, bhaginī”ti. “With the highest gift, Sister.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1218Tena kho pana samayena aññatarā itthī kulūpakaṁ bhikkhuṁ etadavoca—On one occasion a woman said to a monk who associated with her family, “kathāhaṁ, bhante, sugatiṁ gaccheyyan”ti? “Sir, how can I get a good rebirth?”
“Tena hi, bhagini, aggadānaṁ dehī”ti. “Well, Sister, give the highest gift.”
“Kiṁ, bhante, aggadānan”ti? “What’s that?”
“Methunadhamman”ti. “Sexual intercourse.” Tassa kukkuccaṁ ahosi …pe… He became anxious … “āpattiṁ tvaṁ, bhikkhu, āpanno saṅghādisesan”ti. “You’ve committed an offense entailing suspension.”
ms1V_1219Attakāmapāricariyasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on satisfying one’s own desires, the fourth, is finished.
Origin story
First sub-story
ms1V_1220Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti. Bahukāni kulāni upasaṅkamati. Venerable Udāyī was associating with and visiting a number of families in Sāvatthī.
Yattha passati kumārakaṁ vā apajāpatikaṁ, kumārikaṁ vā apatikaṁ, kumārakassa mātāpitūnaṁ santike kumārikāya vaṇṇaṁ bhaṇati—When Udāyī saw a young man without a wife or a young woman without a husband, he would praise the young woman to the parents of a young man, “amukassa kulassa kumārikā abhirūpā dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā. “The young woman of such-and such a family is beautiful, intelligent, skilled, and diligent. Channā sā kumārikā imassa kumārakassā”ti. She’s suitable for your son.” Te evaṁ vadanti—They would reply, “ete kho, bhante, amhe na jānanti—‘ke vā ime kassa vā’ti. “They don’t know who we are, Venerable. Sace, bhante, ayyo dāpeyya āneyyāma mayaṁ taṁ kumārikaṁ imassa kumārakassā”ti. If you could persuade them to give the girl, we would take her for our son.”
Kumārikāya mātāpitūnaṁ santike kumārakassa vaṇṇaṁ bhaṇati—And he praised the young man to the parents of a young woman, “amukassa kulassa kumārako abhirūpo dassanīyo pāsādiko paṇḍito byatto medhāvī dakkho analaso. “The young man of such-and-such a family is handsome, intelligent, skilled, and diligent. Channāyaṁ kumārikā tassa kumārakassā”ti. He’s suitable for your daughter.” Te evaṁ vadanti—They would reply, “ete kho, bhante, amhe na jānanti—‘ke vā ime kassa vā’ti, “They don’t know who we are, Venerable, kismiṁ viya kumārikāya vattuṁ. and we would be ashamed to speak to them for the sake of the girl. Sace, bhante, ayyo yācāpeyya dajjeyyāma mayaṁ imaṁ kumārikaṁ tassa kumārakassā”ti. But if you could persuade them to ask us, we would give our girl to the young man.” Eteneva upāyena āvāhānipi kārāpeti, vivāhānipi kārāpeti, vāreyyānipi kārāpeti. In this way he arranged for the taking of a bride, for the giving of a bride, and for marriage.
ms1V_1221Tena kho pana samayena aññatarissā purāṇagaṇakiyā dhītā abhirūpā hoti dassanīyā pāsādikā. At that time there was a former courtesan who had a beautiful daughter. Tirogāmakā ājīvakasāvakā āgantvā taṁ gaṇakiṁ etadavocuṁ—On one occasion some lay followers of the Ājīvaka religion came from another village and said to that courtesan, “dehāyye, imaṁ kumārikaṁ amhākaṁ kumārakassā”ti. “Madam, please give your girl to our boy.”
Sā evamāha—“ahaṁ khvayyo, tumhe na jānāmi—‘ke vā ime kassa vā’ti. “I don’t know who you are, Sirs, Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṁ dassāmī”ti. and I won’t give my only daughter to be taken to another village.”
Manussā te ājīvakasāvake etadavocuṁ—People asked those Ājīvaka lay followers “kissa tumhe, ayyo, āgatatthā”ti? why they had come. “Idha mayaṁ, ayyo, amukaṁ nāma gaṇakiṁ dhītaraṁ yācimhā amhākaṁ kumārakassa. They replied, “We came to ask that courtesan to give her daughter to our son, Sā evamāha—‘ahaṁ khvayyo, tumhe na jānāmi—ke vā ime kassa vā’ti. but she refused.” Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṁ dassāmī”ti.
“Kissa tumhe, ayyo, taṁ gaṇakiṁ dhītaraṁ yācittha? “But why did you ask the courtesan? Nanu ayyo udāyī vattabbo. You should speak to Venerable Udāyī. Ayyo udāyī dāpessatī”ti. He’ll persuade her.”
ms1V_1222Atha kho te ājīvakasāvakā yenāyasmā udāyī tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavocuṁ—They then went to Udāyī and said, “idha mayaṁ, bhante, amukaṁ nāma gaṇakiṁ dhītaraṁ yācimhā amhākaṁ kumārakassa. “Venerable, we’ve asked that courtesan here to give her daughter to our son, Sā evamāha—‘ahaṁ khvayyo, tumhe na jānāmi—ke vā ime kassa vāti. but she refused. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṁ dassāmī’ti. Sādhu, bhante, ayyo taṁ gaṇakiṁ dhītaraṁ dāpetu amhākaṁ kumārakassā”ti. Would you please persuade her to give her daughter?”
ms1V_1223Atha kho āyasmā udāyī yena sā gaṇakī tenupasaṅkami; upasaṅkamitvā taṁ gaṇakiṁ etadavoca—Udāyī agreed. Soon afterwards he went to that courtesan and said, “kissimesaṁ dhītaraṁ na desī”ti? “Why didn’t you give them your daughter?”
“Ahaṁ khvayya, ime na jānāmi—‘ke vā ime kassa vā’ti. “I don’t know who they are, Sir, Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṁ dassāmī”ti. and I won’t give my only daughter to be taken to another village.”
“Dehimesaṁ. “Please give her to them. Ahaṁ ime jānāmī”ti. I know them.”
“Sace, bhante, ayyo jānāti, dassāmī”ti. “If you know them, I’ll give her away.”
Atha kho sā gaṇakī tesaṁ ājīvakasāvakānaṁ dhītaraṁ adāsi. She then gave her daughter to those Ājīvaka followers, Atha kho te ājīvakasāvakā taṁ kumārikaṁ netvā māsaṁyeva suṇisabhogena bhuñjiṁsu. and they took her away. For a month they treated her like a daughter-in-law, Tato aparena dāsibhogena bhuñjanti. but then like a slave.
ms1V_1224Atha kho sā kumārikā mātuyā santike dūtaṁ pāhesi—The girl sent a message to her mother, saying, “ahañhi duggatā dukkhitā, na sukhaṁ labhāmi. “Mom, I’m unhappy and miserable. Māsaṁyeva maṁ suṇisabhogena bhuñjiṁsu. For a month they treated me like a daughter-in-law, Tato aparena dāsibhogena bhuñjanti. but then like a slave. Āgacchatu me, mātā, maṁ nessatū”ti. Come, mom, and take me home.”
Atha kho sā gaṇakī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca—Soon afterwards the courtesan went to those Ājīvakas and said, “māyyo, imaṁ kumārikaṁ dāsibhogena bhuñjittha. “Please don’t treat my girl like a slave; Suṇisabhogena imaṁ kumārikaṁ bhuñjathā”ti. treat her properly!”
Te evamāhaṁsu—They replied, “natthamhākaṁ tayā saddhiṁ āhārūpahāro, samaṇena saddhiṁ amhākaṁ āhārūpahāro, “We deal with the monastic, not with you. gaccha tvaṁ, Go away! na mayaṁ taṁ jānāmā”ti. We don’t want anything to do with you.” Atha kho sā gaṇakī tehi ājīvakasāvakehi apasāditā punadeva sāvatthiṁ paccāgañchi. Being dismissed, she returned to Sāvatthī.
ms1V_1225Dutiyampi kho sā kumārikā mātuyā santike dūtaṁ pāhesi—A second time the girl sent the same message to her mother. “ahañhi duggatā dukkhitā, na sukhaṁ labhāmi. Māsaṁyeva maṁ suṇisabhogena bhuñjiṁsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me, mātā, maṁ nessatū”ti. Atha kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—That courtesan then went to Udāyī and said, “sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṁ labhati. “Venerable, my girl is unhappy and miserable. Māsaṁyeva naṁ suṇisabhogena bhuñjiṁsu. They treated her like a daughter-in-law for a month, Tato aparena dāsibhogena bhuñjanti. but then like a slave. Vadeyyātha, bhante—Please tell them ‘māyyo, imaṁ kumārikaṁ dāsibhogena bhuñjittha. Suṇisabhogena imaṁ kumārikaṁ bhuñjathā’”ti. to treat her properly.”
ms1V_1226Atha kho āyasmā udāyī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca—Udāyī went to the Ājīvakas and said, “māyyo, imaṁ kumārikaṁ dāsibhogena bhujjittha. “Please don’t treat this girl like a slave; Suṇisabhogena imaṁ kumārikaṁ bhuñjathā”ti. treat her properly.”
Te evamāhaṁsu—They replied, “natthamhākaṁ tayā saddhiṁ āhārūpahāro, gaṇakiyā saddhiṁ amhākaṁ āhārūpahāro. “We deal with the courtesan, not with you. Samaṇena bhavitabbaṁ abyāvaṭena. A monastic shouldn’t get involved. Samaṇo assa susamaṇo, You should behave like a proper monastic. gaccha tvaṁ, So go away! na mayaṁ taṁ jānāmā”ti. We don’t want anything to do with you.” Atha kho āyasmā udāyī tehi ājīvakasāvakehi apasādito punadeva sāvatthiṁ paccāgañchi. Being dismissed, he returned to Sāvatthī.
ms1V_1227Tatiyampi kho sā kumārikā mātuyā santike dūtaṁ pāhesi—A third time that girl sent the same message to her mother, “ahañhi duggatā dukkhitā, na sukhaṁ labhāmi. Māsaṁyeva maṁ suṇisabhogena bhuñjiṁsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me, mātā, maṁ nessatū”ti. Dutiyampi kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—and a second time the courtesan went to Udāyī and told him the same thing. “sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṁ labhati. Māsaṁyeva naṁ suṇisabhogena bhuñjiṁsu. Tato aparena dāsibhogena bhuñjanti. Vadeyyātha, bhante— ‘māyyo, imaṁ kumārikaṁ dāsibhogena bhuñjittha, suṇisabhogena imaṁ kumārikaṁ bhuñjathā’”ti.
“Paṭhamampāhaṁ tehi ājīvakasāvakehi apasādito, He replied, “When I first went, they just dismissed me. gaccha tvaṁ, Go yourself; nāhaṁ gamissāmī”ti. I’m not going.”
ms1V_1228Atha kho sā gaṇakī ujjhāyati khiyyati vipāceti—Then that courtesan complained and criticized him, “evaṁ duggato hotu ayyo udāyī, evaṁ dukkhito hotu ayyo udāyī, evaṁ mā sukhaṁ labhatu ayyo udāyī, yathā me kumārikā duggatā dukkhitā na sukhaṁ labhati pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā”ti. “May Venerable Udāyī be miserable and unhappy, just as my girl is miserable and unhappy because of her nasty mother-in-law, father-in-law, and husband.”
ms1V_1229Sāpi kho kumārikā ujjhāyati khiyyati vipāceti—The girl, too, complained and criticized him in the same way, “evaṁ duggato hotu ayyo udāyī, evaṁ dukkhito hotu ayyo udāyī, evaṁ mā sukhaṁ labhatu ayyo udāyī, yathāhaṁ duggatā dukkhitā na sukhaṁ labhāmi pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā”ti.
ms1V_1230Aññāpi itthiyo asantuṭṭhā sassūhi vā sasurehi vā sāmikehi vā, tā evaṁ oyācanti—as did other women who were unhappy with their mothers-in-law, fathers-in-law, and husbands. “evaṁ duggato hotu ayyo udāyī, evaṁ dukkhito hotu ayyo udāyī, evaṁ mā sukhaṁ labhatu ayyo udāyī, yathā mayaṁ duggatā dukkhitā na sukhaṁ labhāma pāpikāhi sassūhi pāpakehi sasurehi pāpakehi sāmikehī”ti.
ms1V_1231Yā pana tā itthiyo santuṭṭhā sassūhi vā sasurehi vā sāmikehi vā tā evaṁ āyācanti—But those women who were happy with their in-laws wished him well, saying, “evaṁ sukhito hotu ayyo udāyī, evaṁ sajjito hotu ayyo udāyī, evaṁ sukhamedho hotu ayyo udāyī, yathā mayaṁ sukhitā sajjitā sukhamedhā bhaddikāhi sassūhi bhaddakehi sasurehi bhaddakehi sāmikehī”ti. “May Venerable Udāyī be happy and well, just as we are happy and well because of our good mothers-in-law, fathers-in-law, and husbands.”
ms1V_1232Assosuṁ kho bhikkhū ekaccānaṁ itthīnaṁ oyācantīnaṁ ekaccānaṁ itthīnaṁ āyācantīnaṁ. The monks heard that some women were criticizing him whereas others were wishing him well. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—And the monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī sañcarittaṁ samāpajjissatī”ti. “How could Venerable Udāyī act as a matchmaker?”
ms1V_1233Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ udāyiṁ paṭipucchi—The Buddha had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, sañcarittaṁ samāpajjasī”ti? “Is it true, Udāyī, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, sañcarittaṁ samāpajjissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_1234“Yo pana bhikkhu sañcarittaṁ samāpajjeyya, itthiyā vā purisamatiṁ purisassa vā itthimatiṁ, jāyattane vā jārattane vā, saṅghādiseso”ti. ‘If a monk acts as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, for marriage or for an affair, he commits an offense entailing suspension.’”
ms1V_1235Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_1236Tena kho pana samayena sambahulā dhuttā uyyāne paricārentā aññatarissā vesiyā santike dūtaṁ pāhesuṁ—Soon afterwards a number of scoundrels who were enjoying themselves in a park sent a messenger to a sex worker, saying, “āgacchatu uyyāne paricāressāmā”ti. “Please come, let’s enjoy ourselves in the park.”
Sā evamāha—She replied, “ahaṁ khvayyo, tumhe na jānāmi—‘ke vā ime kassa vā’ti. “Sirs, I don’t know who you are. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṁ. I’m wealthy. I don’t want to go outside the city.” Nāhaṁ gamissāmī”ti.
ms1V_1237Atha kho so dūto tesaṁ dhuttānaṁ etamatthaṁ ārocesi. The messenger returned the message. Evaṁ vutte, aññataro puriso te dhutte etadavoca—A certain man then said to those men, “kissa tumhe, ayyo, etaṁ vesiṁ yācittha? “Why did you ask the sex worker? Nanu ayyo udāyī vattabbo. You should speak to Venerable Udāyī. Ayyo udāyī uyyojessatī”ti. He’ll persuade her.”
Evaṁ vutte, aññataro upāsako taṁ purisaṁ etadavoca—But a certain Buddhist lay follower said, “māyyo, evaṁ avaca. “No way. Na kappati samaṇānaṁ sakyaputtiyānaṁ evarūpaṁ kātuṁ. That’s not allowable for the Sakyan monastics. Nāyyo udāyī evaṁ karissatī”ti. He won’t do it.” Evaṁ vutte, “karissati na karissatī”ti abbhutamakaṁsu. And they made a bet on whether he would.
ms1V_1238Atha kho te dhuttā yenāyasmā udāyī tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavocuṁ—Those scoundrels then went to Udāyī and said, “idha mayaṁ, bhante, uyyāne paricārentā asukāya nāma vesiyā santike dūtaṁ pahiṇimhā—“Venerable, while we were enjoying ourselves in the park, we sent a message to such-and-such a sex worker, ‘āgacchatu uyyāne paricāressāmā’ti. asking her to come, Sā evamāha—‘ahaṁ khvayyo, tumhe na jānāmi—ke vā ime kassa vāti, but she refused. ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṁ. Nāhaṁ gamissāmī’ti. Sādhu, bhante, ayyo taṁ vesiṁ uyyojetū”ti. Would you please persuade her?”
ms1V_1239Atha kho āyasmā udāyī yena sā vesī tenupasaṅkami; upasaṅkamitvā taṁ vesiṁ etadavoca—Udāyī agreed. He then went to that sex worker and said, “kissimesaṁ na gacchasī”ti? “Why don’t you go to those men?”
“Ahaṁ khvayya, ime na jānāmi—‘ke vā ime kassa vā’ti. She told him why. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṁ. Nāhaṁ gamissāmī”ti.
“Gacchimesaṁ. Ahaṁ ime jānāmī”ti. “Please go. I know them.”
“Sace, bhante, ayyo jānāti ahaṁ gamissāmī”ti. “If you know them, Sir, I’ll go.” Atha kho te dhuttā taṁ vesiṁ ādāya uyyānaṁ agamaṁsu. And those men took her to the park.
Atha kho so upāsako ujjhāyati khiyyati vipāceti—Then that lay follower complained and criticized him, “kathañhi nāma ayyo udāyī taṅkhaṇikaṁ sañcarittaṁ samāpajjissatī”ti. “How could Venerable Udāyī act as a matchmaker for a brief affair?”
ms1V_1240Assosuṁ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard it, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī taṅkhaṇikaṁ sañcarittaṁ samāpajjissatī”ti. “How could Venerable Udāyī act as a matchmaker for a brief affair?”
ms1V_1241Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked Udāyī in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, taṅkhaṇikaṁ sañcarittaṁ samāpajjasī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, taṅkhaṇikaṁ sañcarittaṁ samāpajjissasi? “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms1V_1242“Yo pana bhikkhu sañcarittaṁ samāpajjeyya, itthiyā vā purisamatiṁ purisassa vā itthimatiṁ, jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṅghādiseso”ti. ‘If a monk acts as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, for marriage or for an affair, even if just a brief one, he commits an offense entailing suspension.’”
Definitions
Permutations
Permutations part 1
Summary
ms1V_1251Dasa itthiyo— māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍā. There are ten kinds of women: the one protected by her mother, the one protected by her father, the one protected by her parents, the one protected by her brother, the one protected by her sister, the one protected by her relatives, the one protected by her family, the one protected by her religion, the one otherwise protected, the one protected by the threat of punishment.
ms1V_1252Dasa bhariyāyo— dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikā. There are ten kinds of wives: the bought wife, the wife by choice, the wife through property, the wife through clothes, the wife through the bowl-of-water ritual, the wife through removing the head pad, the slave wife, the servant wife, the captured wife, the momentary wife.
Definitions
Exposition
Acting as a matchmaker for a man and a single bought wife
ms1V_1273Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā’”ti. ‘Please be the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1274Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitaṁ brūhi …pe… “Sir, go to so-and-so protected by her father and say … mātāpiturakkhitaṁ brūhi … so-and-so protected by her parents and say … bhāturakkhitaṁ brūhi … so-and-so protected by her brother and say … bhaginirakkhitaṁ brūhi … so-and-so protected by her sister and say … ñātirakkhitaṁ brūhi … so-and-so protected by her relatives and say … gottarakkhitaṁ brūhi … so-and-so protected by her family and say … dhammarakkhitaṁ brūhi … so-and-so protected by her religion and say … sārakkhaṁ brūhi … so-and-so otherwise protected and say … saparidaṇḍaṁ brūhi—so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā’”ti. ‘Please be the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1275Nikkhepapadāni. The setting out of the steps is finished.
Acting as a matchmaker for a man and two bought wives
ms1V_1276Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1277Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca mātāpiturakkhitañca …pe… “Sir, go to so-and-so protected by her mother and so-and-so protected by her parents … māturakkhitañca bhāturakkhitañca … so-and-so protected by her mother and so-and-so protected by her brother … māturakkhitañca bhaginirakkhitañca … so-and-so protected by her mother and so-and-so protected by her sister … māturakkhitañca ñātirakkhitañca … so-and-so protected by her mother and so-and-so protected by her relatives … māturakkhitañca gottarakkhitañca … so-and-so protected by her mother and so-and-so protected by her family … māturakkhitañca dhammarakkhitañca … so-and-so protected by her mother and so-and-so protected by her religion … māturakkhitañca sārakkhañca … so-and-so protected by her mother and so-and-so otherwise protected … māturakkhitañca saparidaṇḍañca brūhi—so-and-so protected by her mother and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1278Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1279Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca mātāpiturakkhitañca brūhi—“Sir, go to so-and-so protected by her father and so-and-so protected by her parents and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1280Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca bhāturakkhitañca …pe… “Sir, go to so-and-so protected by her father and so-and-so protected by her brother … piturakkhitañca bhaginirakkhitañca … so-and-so protected by her father and so-and-so protected by her sister … piturakkhitañca ñātirakkhitañca … so-and-so protected by her father and so-and-so protected by her relatives … piturakkhitañca gottarakkhitañca … so-and-so protected by her father and so-and-so protected by her family … piturakkhitañca dhammarakkhitañca … so-and-so protected by her father and so-and-so protected by her religion … piturakkhitañca sārakkhañca … so-and-so protected by her father and so-and-so otherwise protected … piturakkhitañca saparidaṇḍañca brūhi—so-and-so protected by her father and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1281Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca māturakkhitañca brūhi—“Sir, go to so-and-so protected by her father and so-and-so protected by her mother and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1282Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1283(…) Puriso bhikkhuṁ pahiṇati—… A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍañca māturakkhitañca brūhi—“Sir, go to so-and-so protected by the threat of punishment and so-and-so protected by her mother and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1284Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍañca piturakkhitañca …pe… “Sir, go to so-and-so protected by the threat of punishment and so-and-so protected by her father … saparidaṇḍañca mātāpiturakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her parents … saparidaṇḍañca bhāturakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her brother … saparidaṇḍañca bhaginirakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her sister … saparidaṇḍañca ñātirakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her relatives … saparidaṇḍañca gottarakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her family … saparidaṇḍañca dhammarakkhitañca … so-and-so protected by the threat of punishment and so-and-so protected by her religion … saparidaṇḍañca sārakkhañca brūhi—so-and-so protected by the threat of punishment and so-and-so otherwise protected and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1285Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Acting as a matchmaker for a man and three to nine bought wives
ms1V_1286Evaṁ dumūlakampi timūlakampi yāva navamūlakaṁ kātabbaṁ. The sections based on two items, three items, up to nine items, are to be done in the same way.
Acting as a matchmaker for a man and ten bought wives
ms1V_1287Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1288Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and so-and-so protected by her parents and so-and-so protected by her brother and so-and-so protected by her sister and so-and-so protected by her relatives and so-and-so protected by her family and so-and-so protected by her religion and so-and-so otherwise protected and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’”ti. ‘Please be the bought wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1289Dhanakkītācakkaṁ niṭṭhitaṁ. The permutation series on bought wives is finished.
Acting as a matchmaker for a man and other kinds of wives
ms1V_1290Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā chandavāsinī …pe… ‘Please be the wife by choice of so-and-so.’” … bhogavāsinī … the wife through property of so-and-so.’” … paṭavāsinī … the wife through clothes of so-and-so.’” … odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … obhaṭacumbaṭā … the wife through removing the head pad of so-and-so.’” … dāsī ca bhariyā ca … the slave wife of so-and-so.’” … kammakārī ca bhariyā ca … the servant wife of so-and-so.’” … dhajāhaṭā … the captured wife of so-and-so.’” … muhuttikā’”ti. the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
Acting as a matchmaker for a man and a single momentary wife
ms1V_1291Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitaṁ brūhi …pe… “Sir, go to so-and-so protected by her father and say … mātāpiturakkhitaṁ brūhi … so-and-so protected by her parents … bhāturakkhitaṁ brūhi … so-and-so protected by her brother … bhaginirakkhitaṁ brūhi … so-and-so protected by her sister … ñātirakkhitaṁ brūhi … so-and-so protected by her relatives … gottarakkhitaṁ brūhi … so-and-so protected by her family … dhammarakkhitaṁ brūhi … so-and-so protected by her religion … sārakkhaṁ brūhi … so-and-so otherwise protected … saparidaṇḍaṁ brūhi—so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā muhuttikā’”ti. ‘Please be the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1292Nikkhepapadāni. The setting out of the steps is finished.
Acting as a matchmaker for a man and two momentary wives
ms1V_1293Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1294Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca mātāpiturakkhitañca …pe… “Sir, go to so-and-so protected by her mother and so-and-so protected by her parents … māturakkhitañca saparidaṇḍañca brūhi—so-and-so protected by her mother and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1295Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1296Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca mātāpiturakkhitañca brūhi—“Sir, go to so-and-so protected by her father and so-and-so protected by her parents and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1297Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca bhāturakkhitañca …pe… “Sir, go to so-and-so protected by her father and so-and-so protected by her brother … piturakkhitañca saparidaṇḍañca brūhi—so-and-so protected by her father and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1298Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitañca māturakkhitañca brūhi—“Sir, go to so-and-so protected by her father and so-and-so protected by her mother and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1299Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1300Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍañca māturakkhitañca brūhi—“Sir, go to so-and-so protected by the threat of punishment and so-and-so protected by her mother and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1301Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍañca piturakkhitañca …pe… “Sir, go to so-and-so protected by the threat of punishment and so-and-so protected by her father … saparidaṇḍañca sārakkhañca brūhi—so-and-so protected by the threat of punishment and so-and-so otherwise protected and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1302Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Acting as a matchmaker for a man and three to nine momentary wives
ms1V_1303Dumūlakādīnipi evameva kātabbāni. The sections based on two items, etc., are to be done in the same way.
Acting as a matchmaker for a man and ten momentary wives
ms1V_1304Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1305Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and so-and-so protected by her parents and so-and-so protected by her brother and so-and-so protected by her sister and so-and-so protected by her relatives and so-and-so protected by her family and so-and-so protected by her religion and so-and-so otherwise protected and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo muhuttikā’”ti. ‘Please be the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1306Muhuttikācakkaṁ niṭṭhitaṁ. The permutation series on momentary wives is finished.
Acting as a matchmaker for a man and one protected by her mother: a single motive
ms1V_1307Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā’”ti. ‘Please be the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1308Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā chandavāsinī …pe… ‘Please be the wife by choice of so-and-so.’” … bhogavāsinī … the wife through property of so-and-so.’” … paṭavāsinī … the wife through clothes of so-and-so.’” … odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … obhaṭacumbaṭā … the wife through removing the head pad of so-and-so.’” … dāsī ca bhariyā ca … the slave wife of so-and-so.’” … kammakārī ca bhariyā ca … the servant wife of so-and-so.’” … dhajāhaṭā … the captured wife of so-and-so.’” … muhuttikā’”ti. the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1309Nikkhepapadāni. The setting out of the steps is finished.
Acting as a matchmaker for a man and one protected by her mother: combinations of two motives
ms1V_1310Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’”ti. ‘Please be the bought wife and the wife by choice of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1311Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca …pe… ‘Please be the bought wife and the wife through property of so-and-so.’” … dhanakkītā ca paṭavāsinī ca … the bought wife and the wife through clothes of so-and-so.’” … dhanakkītā ca odapattakinī ca … the bought wife and the wife through the bowl-of-water ritual of so-and-so.’” … dhanakkītā ca obhaṭacumbaṭā ca … the bought wife and the wife through removing the head pad of so-and-so.’” … dhanakkītā ca dāsī ca bhariyā ca … the bought wife and the slave wife of so-and-so.’” … dhanakkītā ca kammakārī ca bhariyā ca … the bought wife and the servant wife of so-and-so.’” … dhanakkītā ca dhajāhaṭā ca … the bought wife and the captured wife of so-and-so.’” … dhanakkītā ca muhuttikā cā’”ti. the bought wife and the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1312Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1313Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… ‘Please be the wife by choice and the wife through property of so-and-so.’” … chandavāsinī ca muhuttikā ca … the wife by choice and the momentary wife of so-and-so.’” … chandavāsinī ca dhanakkītā cā’”ti. the wife by choice and the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1314Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1315Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… ‘Please be the momentary wife so and the bought wife of so-and-so.’” … muhuttikā ca chandavāsinī ca …pe… the momentary wife and the wife by choice of so-and-so.’” … muhuttikā ca dhajāhaṭā cā’”ti. the momentary wife and the captured wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1316Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Acting as a matchmaker for a man and one protected by her mother: combinations of three to nine motives
ms1V_1317Dumūlakādīnipi evameva kātabbāni. The sections based on two items, etc., are to be done in the same way.
Acting as a matchmaker for a man and one protected by her mother: ten motives
ms1V_1318Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1319Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wife and the wife by choice and the wife through property and the wife through clothes and the wife through the bowl-of-water ritual and the wife through removing the head pad and the slave wife and the servant wife and the captured wife and the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1320Māturakkhitācakkaṁ niṭṭhitaṁ. The permutation series on the one guarded by her mother is finished.
Acting as a matchmaker for a man and one protected in various ways: a single motive
ms1V_1321Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ piturakkhitaṁ …pe… “Sir, go to so-and-so protected by her father … mātāpiturakkhitaṁ … so-and-so protected by her parents … bhāturakkhitaṁ … so-and-so protected by her brother … bhaginirakkhitaṁ … so-and-so protected by her sister … ñātirakkhitaṁ … so-and-so protected by her relatives … gottarakkhitaṁ … so-and-so protected by her family … dhammarakkhitaṁ … so-and-so protected by her religion … sārakkhaṁ … so-and-so otherwise protected … saparidaṇḍaṁ brūhi—so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā’”ti. ‘Please be the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
Acting as a matchmaker for a man and one protected by the threat of punishment: a single motive
ms1V_1322Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā chandavāsinī …pe… ‘Please be the wife by choice of so-and-so.’” … bhogavāsinī … the wife through property of so-and-so.’” … paṭavāsinī … the wife through clothes of so-and-so.’” … odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … obhaṭacumbaṭā … the wife through removing the head pad of so-and-so.’” … dāsī ca bhariyā ca … the slave wife of so-and-so.’” … kammakārī ca bhariyā ca … the servant wife of so-and-so.’” … dhajāhaṭā … the captured wife of so-and-so.’” … muhuttikā’”ti. the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1323Nikkhepapadāni. The setting out of the steps is finished.
Acting as a matchmaker for a man and one protected by the threat of punishment: combinations of two motives
ms1V_1324Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’”ti. ‘Please be the bought wife and the wife by choice of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1325Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca …pe… ‘Please be the bought wife and the wife through property of so-and-so … dhanakkītā ca muhuttikā cā’”ti. the bought wife and the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1326Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1327Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… ‘Please be the wife by choice and the wife through property of so-and-so.’” … chandavāsinī ca muhuttikā ca … the wife by choice and the momentary wife of so-and-so.’” … chandavāsinī ca dhanakkītā cā’”ti. the wife by choice and the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1328Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1329Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… ‘Please be the momentary wife and the bought wife of so-and-so.’” … muhuttikā ca chandavāsinī ca …pe… the momentary wife and the wife by choice of so-and-so.’” … muhuttikā ca dhajāhaṭā cā’”ti. the momentary wife and the captured wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1330Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Acting as a matchmaker for a man and one protected by the threat of punishment: combinations of three to nine motives
ms1V_1331Dumūlakampi timūlakampi yāva navamūlakaṁ evameva kātabbaṁ. The sections based on two items, three items, up to nine items, are to be done in the same way.
Acting as a matchmaker for a man and one protected by the threat of punishment: ten motives
ms1V_1332Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1333Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ saparidaṇḍaṁ brūhi—“Sir, go to so-and-so protected by the threat of punishment and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wife and the wife by choice and the wife through property and the wife through clothes and the wife through the bowl-of-water ritual and the wife through removing the head pad and the slave wife and the servant wife and the captured wife and the momentary wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1334Saparidaṇḍācakkaṁ niṭṭhitaṁ. The permutation series for the one protected by the threat of punishment is finished.
Incremental increase in both wives and motives
ms1V_1335Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitaṁ brūhi—“Sir, go to so-and-so protected by her mother and say, ‘hohi kira itthannāmassa bhariyā dhanakkītā’”ti. ‘Please be the bought wife of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1336Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī cā’”ti. ‘Please be the bought wives and the wives by choice of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1337Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca mātāpiturakkhitañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and so-and-so protected by her parents and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī cā’”ti. ‘Please be the bought wives and the wives by choice and the wives through property of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1338Evaṁ ubhatovaḍḍhakaṁ kātabbaṁ. In this way the increase of both items is to be done.
ms1V_1339Puriso bhikkhuṁ pahiṇati—A man sends a monk, saying, “gaccha, bhante, itthannāmaṁ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi—“Sir, go to so-and-so protected by her mother and so-and-so protected by her father and so-and-so protected by her parents and so-and-so protected by her brother and so-and-so protected by her sister and so-and-so protected by her relatives and so-and-so protected by her family and so-and-so protected by her religion and so-and-so otherwise protected and so-and-so protected by the threat of punishment and say, ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wives and the wives by choice and the wives through property and the wives through clothes and the wives through the bowl-of-water ritual and the wives through removing the head pad and the slave wives and the servant wives and the captured wives and the momentary wives of so-and-so.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1340Ubhatovaḍḍhakaṁ niṭṭhitaṁ. The increase of both items is finished.
Relationships arranged for a man
ms1V_1341Purisassa mātā bhikkhuṁ pahiṇati …pe… A man’s mother sends a monk … purisassa pitā bhikkhuṁ pahiṇati …pe… A man’s father sends a monk … purisassa mātāpitaro bhikkhuṁ pahiṇanti …pe… A man’s parents send a monk … purisassa bhātā bhikkhuṁ pahiṇati …pe… A man’s brother sends a monk … purisassa bhaginī bhikkhuṁ pahiṇati …pe… A man’s sister sends a monk … purisassa ñātakā bhikkhuṁ pahiṇanti …pe… A man’s relatives send a monk … purisassa gottā bhikkhuṁ pahiṇanti …pe… A man’s family sends a monk … purisassa sahadhammikā bhikkhuṁ pahiṇanti …pe…. A man’s fellow believers send a monk …
ms1V_1342Purisassa peyyālo vitthāretabbo. To be expanded as for the successive series on a man.
ms1V_1343Ubhatovaḍḍhakaṁ yathā purimanayo tatheva vitthāretabbaṁ. The increase of both items is to be expanded as before.
Relationships arranged by the mother: a single motive
ms1V_1344Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā’”ti. ‘I have a wife for you who can be your bought wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1345Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā chandavāsinī …pe… ‘I have a wife for you who can be your wife by choice.’” … bhogavāsinī … your wife through property.’” … paṭavāsinī … your wife through clothes.’” … odapattakinī … your wife through the bowl-of-water ritual.’” … obhaṭacumbaṭā … your wife through removing the head pad.’” … dāsī ca bhariyā ca … your slave wife.’” … kammakārī ca bhariyā ca … your servant wife.’” … dhajāhaṭā … your captured wife.’” … muhuttikā’”ti. your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1346Nikkhepapadāni. The setting out of the steps is finished.
Relationships arranged by the mother: combinations of two motives
ms1V_1347Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca …pe… ‘I have a wife for you who can be your bought wife and your wife by choice.’” … dhanakkītā ca bhogavāsinī ca …pe… your bought wife and your wife through property.’” … dhanakkītā ca muhuttikā cā’”ti. your bought wife and your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1348Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1349Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… ‘I have a wife for you who can be your wife by choice and your wife through property.’” … chandavāsinī ca muhuttikā ca … your wife by choice and your momentary wife.’” … chandavāsinī ca dhanakkītā cā’”ti. your wife by choice and your bought wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1350Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1351Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… ‘I have a wife for you who can be your momentary wife and your bought wife.’” … muhuttikā ca chandavāsinī ca …pe… your momentary wife and your wife by choice.’” … muhuttikā ca dhajāhaṭā cā’”ti. your momentary wife and your captured wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1352Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Relationships arranged by the mother: combinations of three to nine motives
ms1V_1353Dumūlakampi timūlakampi yāva navamūlakaṁ evameva kātabbaṁ. The sections based on two items, three items, up to nine items, are to be done in the same way.
Relationships arranged by the mother: ten motives
ms1V_1354Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1355Māturakkhitāya mātā bhikkhuṁ pahiṇati—The mother of one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘I have a wife for you who can be your bought wife and your wife by choice and your wife through property and your wife through clothes and your wife through the bowl-of-water ritual and your wife through removing the head pad and your slave wife and your servant wife and your captured wife and your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1356Mātucakkaṁ niṭṭhitaṁ. The permutation series on the mother is finished.
Relationships arranged by various people: a single motive
ms1V_1357Piturakkhitāya pitā bhikkhuṁ pahiṇati …pe… The father of one protected by her father sends a monk … mātāpiturakkhitāya mātāpitaro bhikkhuṁ pahiṇanti … The parents of one protected by her parents send a monk … bhāturakkhitāya bhātā bhikkhuṁ pahiṇati … The brother of one protected by her brother sends a monk … bhaginirakkhitāya bhaginī bhikkhuṁ pahiṇati … The sister of one protected by her sister sends a monk … ñātirakkhitāya ñātakā bhikkhuṁ pahiṇanti … The relatives of one protected by her relatives send a monk … gottarakkhitāya gottā bhikkhuṁ pahiṇanti … The family of one protected by her family sends a monk … dhammarakkhitāya sahadhammikā bhikkhuṁ pahiṇanti … The fellow believers of one protected by her religion send a monk … sārakkhāya yena pariggahitā hoti so bhikkhuṁ pahiṇati … The master of one otherwise protected sends a monk … saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā’”ti. ‘I have a wife for you who can be your bought wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
Relationships arranged by the one who punishes: a single motive
ms1V_1358Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā chandavāsinī …pe… ‘I have a wife for you who can be your wife by choice.’” … bhogavāsinī … your wife through property.’” … paṭavāsinī … your wife through clothes.’” … odapattakinī … your wife through the bowl-of-water ritual.’” … obhaṭacumbaṭā … your wife through removing the head pad.’” … dāsī ca bhariyā ca … your slave wife.’” … kammakārī ca bhariyā ca … your servant wife.’” … dhajāhaṭā … your captured wife.’” … muhuttikā’”ti. your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1359Nikkhepapadāni. The setting out of the steps is finished.
Relationships arranged by the one who punishes: two motives
ms1V_1360Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca …pe… ‘I have a wife for you who can be your bought wife and your wife by choice.’” … dhanakkītā ca bhogavāsinī ca …pe… your bought wife and your wife through property.’” … dhanakkītā ca muhuttikā cā’”ti. your bought wife and your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1361Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1362Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… ‘I have a wife for you who can be your wife by choice and your wife through property.’” … chandavāsinī ca muhuttikā ca … your wife by choice and your momentary wife.’” … chandavāsinī ca dhanakkītā cā’”ti. your wife by choice and your bought wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1363Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1364Saparidaṇḍāya yena daṇḍo, ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… ‘I have a wife for you who can be your momentary wife and your bought wife.’” … muhuttikā ca chandavāsinī ca …pe… who can be your momentary wife and your wife by choice.’” … muhuttikā ca dhajāhaṭā cā’”ti. who can be your momentary wife and your captured wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1365Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
Relationships arranged by the one who punishes: three to nine motives
ms1V_1366Dumūlakampi timūlakampi yāva navamūlakaṁ evameva kātabbaṁ. The sections based on two items, three items, up to nine items, are to be done in the same way.
Relationships arranged by the one who punishes: ten motives
ms1V_1367Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1368Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṁ pahiṇati—The one who punishes in relation to one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say, ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘I have a wife for you who can be your bought wife and your wife by choice and your wife through property and your wife through clothes and your wife through the bowl-of-water ritual and your wife through removing the head pad and your slave wife and your servant wife and your captured wife and your momentary wife.’” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1369Daṇḍaṭhapitacakkaṁ niṭṭhitaṁ. The permutation series on the one who punishes is finished.
The one protected by her mother taking the initiative: a single motive
ms1V_1370Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā’”ti. that I’ll be his bought wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1371Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā chandavāsinī …pe… that I’ll be his wife by choice.” … bhogavāsinī … his wife through property.” … paṭavāsinī … his wife through clothes.” … odapattakinī … his wife through the bowl-of-water ritual.” … obhaṭacumbaṭā … his wife through removing the head pad.” … dāsī ca bhariyā ca … his slave wife.” … kammakārī ca bhariyā ca … his servant wife.” … dhajāhaṭā … his captured wife.” … muhuttikā’”ti. his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1372Nikkhepapadāni. The setting out of the steps is finished.
The one protected by her mother taking the initiative: two motives
ms1V_1373Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’”ti. that I’ll be his bought wife and his wife by choice.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1374Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca …pe… that I’ll be his bought wife and his wife through property.” … dhanakkītā ca paṭavāsinī ca …pe… his bought wife and his wife through clothes.” … dhanakkītā ca muhuttikā cā’”ti. his bought wife and his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1375Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1376Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… that I’ll be his wife by choice and his wife though property.” … chandavāsinī ca muhuttikā ca … his wife by choice and his momentary wife.” … chandavāsinī ca dhanakkītā cā’”ti. his wife by choice and his bought wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1377Baddhacakkaṁ mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1378Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… that I’ll be his momentary wife and his bought wife.” … muhuttikā ca chandavāsinī ca …pe… his momentary wife and his wife by choice.” … muhuttikā ca dhajāhaṭā cā’”ti. his momentary wife and his captured wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1379Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
The one protected by her mother taking the initiative: three to nine motives
ms1V_1380Dumūlakādīnipi evameva kātabbāni. The sections based on two items, etc., are to be done in the same way.
The one protected by her mother taking the initiative: ten motives
ms1V_1381Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1382Māturakkhitā bhikkhuṁ pahiṇati—The one protected by her mother sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. that I’ll be his bought wife and his wife by choice and his wife through property and his wife through clothes and his wife through the bowl-of-water ritual and his wife through removing the head pad and his slave wife and his servant wife and his captured wife and his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1383Aparaṁ māturakkhitācakkaṁ niṭṭhitaṁ. The further permutation series on the one guarded by her mother is finished.
The ones protected by various people taking the initiative: a single motive
ms1V_1384Piturakkhitā bhikkhuṁ pahiṇati …pe… The one protected by her father sends a monk … mātāpiturakkhitā bhikkhuṁ pahiṇati … The one protected by her parents sends a monk … bhāturakkhitā bhikkhuṁ pahiṇati … The one protected by her brother sends a monk … bhaginirakkhitā bhikkhuṁ pahiṇati … The one protected by her sister sends a monk … ñātirakkhitā bhikkhuṁ pahiṇati … The one protected by her relatives sends a monk … gottarakkhitā bhikkhuṁ pahiṇati … The one protected by her family sends a monk … dhammarakkhitā bhikkhuṁ pahiṇati … The one protected by her religion sends a monk … sārakkhā bhikkhuṁ pahiṇati … The one otherwise protected sends a monk … saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā’”ti. that I’ll be his bought wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
The one protected by the threat of punishment taking the initiative: a single motive
ms1V_1385Saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā chandavāsinī …pe… that I’ll be his wife by choice.” … bhogavāsinī … his wife through property.” … paṭavāsinī … his wife through clothes.” … odapattakinī … his wife through the bowl-of-water ritual.” … obhaṭacumbaṭā … his wife through removing the head pad.” … dāsī ca bhariyā ca … his slave wife.” … kammakārī ca bhariyā ca … his servant wife.” … dhajāhaṭā … his captured wife.” … muhuttikā’”ti. his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1386Nikkhepapadāni. The setting out of the steps is finished.
The one protected by the threat of punishment taking the initiative: two motives
ms1V_1387Saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca …pe… that I’ll be his bought wife and his wife by choice.” … dhanakkītā ca muhuttikā cā’”ti. his bought wife and his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1388Khaṇḍacakkaṁ. The unconnected permutation series is finished.
ms1V_1389Saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca …pe… that I’ll be his wife by choice and his wife though property.” … chandavāsinī ca muhuttikā ca … his wife by choice and his momentary wife.” … chandavāsinī ca dhanakkītā cā’”ti. his wife by choice and his bought wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1390Baddhacakkaṁ, mūlaṁ saṅkhittaṁ. The linked permutation series with the basis in brief is finished.
ms1V_1391Saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca …pe… that I’ll be his momentary wife and his bought wife.” … muhuttikā ca chandavāsinī ca …pe… his momentary wife and his wife by choice.” … muhuttikā ca dhajāhaṭā cā’”ti. his momentary wife and his captured wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1392Ekamūlakaṁ niṭṭhitaṁ. The section based on one item is finished.
The one protected by the threat of punishment taking the initiative: three to nine motives
ms1V_1393Dumūlakādīnipi evameva kātabbāni. The sections based on two items, etc., are to be done in the same way.
The one protected by the threat of punishment taking the initiative: ten motives
ms1V_1394Idaṁ dasamūlakaṁ—This is the section based on ten items:
ms1V_1395Saparidaṇḍā bhikkhuṁ pahiṇati—The one protected by the threat of punishment sends a monk, saying, “gaccha, bhante, itthannāmaṁ brūhi—“Sir, go to so-and-so and say ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. that I’ll be his bought wife and his wife by choice and his wife through property and his wife through clothes and his wife through the bowl-of-water ritual and his wife through removing the head pad and his slave wife and his servant wife and his captured wife and his momentary wife.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1396Aparaṁ saparidaṇḍācakkaṁ niṭṭhitaṁ. The further permutation series on the one protected by the threat of punishment is finished.
Sabbaṁ cakkapeyyālaṁ niṭṭhitaṁ. The whole successive permutation series is finished.
Permutations part 2
ms1V_1397Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension. Paṭiggaṇhāti vīmaṁsati na paccāharati, āpatti thullaccayassa. If he accepts the mission, and finds out the response, but does not report back, he commits a serious offense. Paṭiggaṇhāti na vīmaṁsati paccāharati, āpatti thullaccayassa. If he accepts the mission, but does not find out the response, yet reports back, he commits a serious offense. Paṭiggaṇhāti na vīmaṁsati na paccāharati, āpatti dukkaṭassa. If he accepts the mission, but neither finds out the response, nor reports back, he commits an offense of wrong conduct. Na paṭiggaṇhāti vīmaṁsati paccāharati, āpatti thullaccayassa. If he does not accept the mission, yet finds out the response and reports back, he commits a serious offense. Na paṭiggaṇhāti vīmaṁsati na paccāharati, āpatti dukkaṭassa. If he does not accept the mission, yet finds out the response, but does not report back, he commits an offense of wrong conduct. Na paṭiggaṇhāti na vīmaṁsati paccāharati, āpatti dukkaṭassa. If he neither accepts the mission, nor finds out the response, yet reports back, he commits an offense of wrong conduct. Na paṭiggaṇhāti na vīmaṁsati na paccāharati, anāpatti. If he does not accept the mission, nor finds out the response, nor reports back, there is no offense.
ms1V_1398Puriso sambahule bhikkhū āṇāpeti—A man tells a number of monks, “gacchatha, bhante, itthannāmaṁ itthiṁ vīmaṁsathā”ti. “Venerables, find out about such-and-such a woman.” Sabbe paṭiggaṇhanti sabbe vīmaṁsanti sabbe paccāharanti, āpatti sabbesaṁ saṅghādisesassa. If they all accept the mission, all find out the response, and all report back, they all commit an offense entailing suspension.
ms1V_1399Puriso sambahule bhikkhū āṇāpeti—A man tells a number of monks, “gacchatha, bhante, itthannāmaṁ itthiṁ vīmaṁsathā”ti. “Venerables, find out about such-and-such a woman.” Sabbe paṭiggaṇhanti sabbe vīmaṁsanti ekaṁ paccāharāpenti, āpatti sabbesaṁ saṅghādisesassa. If they all accept the mission, all find out the response, but only one reports back, they all commit an offense entailing suspension.
ms1V_1400Puriso sambahule bhikkhū āṇāpeti—A man tells a number of monks, “gacchatha, bhante, itthannāmaṁ itthiṁ vīmaṁsathā”ti. “Venerables, find out about such-and-such a woman.” Sabbe paṭiggaṇhanti ekaṁ vīmaṁsāpetvā sabbe paccāharanti, āpatti sabbesaṁ saṅghādisesassa. If they all accept the mission, but only one finds out the response, yet all report back, they all commit an offense entailing suspension.
ms1V_1401Puriso sambahule bhikkhū āṇāpeti—A man tells a number of monks, “gacchatha, bhante, itthannāmaṁ itthiṁ vīmaṁsathā”ti. “Venerables, find out about such-and-such a woman.” Sabbe paṭiggaṇhanti ekaṁ vīmaṁsāpetvā ekaṁ paccāharāpenti, āpatti sabbesaṁ saṅghādisesassa. If they all accept the mission, but only one finds out the response, and only one reports back, they all commit an offense entailing suspension.
ms1V_1402Puriso bhikkhuṁ āṇāpeti—A man tells a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vīmaṁsā”ti. “Sir, find out about such-and-such a woman.” Paṭiggaṇhāti vīmaṁsati paccāharati, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, and reports back, he commits an offense entailing suspension.
ms1V_1403Puriso bhikkhuṁ āṇāpeti—A man tells a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vīmaṁsā”ti. “Sir, find out about such-and-such a woman.” Paṭiggaṇhāti vīmaṁsati antevāsiṁ paccāharāpeti, āpatti saṅghādisesassa. If he accepts the mission, finds out the response, but gets a pupil to report back, he commits an offense entailing suspension.
ms1V_1404Puriso bhikkhuṁ āṇāpeti—A man tells a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vīmaṁsā”ti. “Sir, find out about such-and-such a woman.” Paṭiggaṇhāti antevāsiṁ vīmaṁsāpetvā attanā paccāharati, āpatti saṅghādisesassa. If he accepts the mission, but gets a pupil to find out the response, and then reports back himself, he commits an offense entailing suspension.
ms1V_1405Puriso bhikkhuṁ āṇāpeti—A man tells a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vimaṁsā”ti. “Sir, find out about such-and-such a woman.” Paṭiggaṇhāti antevāsiṁ vīmaṁsāpeti antevāsī vīmaṁsitvā bahiddhā paccāharati, āpatti ubhinnaṁ thullaccayassa. If he accepts the mission, but gets a pupil to find out the response, and the pupil then reports back on his own initiative, they both commit a serious offense.
Permutations part 3
ms1V_1406Gacchanto sampādeti, āgacchanto visaṁvādeti, āpatti thullaccayassa. If he fulfills the agreement when he goes, but not when he returns, he commits a serious offense.
ms1V_1407Gacchanto visaṁvādeti, āgacchanto sampādeti, āpatti thullaccayassa. If he does not fulfill the agreement when he goes, but he does when he returns, he commits a serious offense.
ms1V_1408Gacchanto sampādeti, āgacchanto sampādeti, āpatti saṅghādisesassa. If he fulfills the agreement both when he goes and when he returns, he commits an offense entailing suspension.
ms1V_1409Gacchanto visaṁvādeti, āgacchanto visaṁvādeti, anāpatti. If he neither fulfills the agreement when he goes nor when he returns, there is no offense.
Non-offenses
ms1V_1410Anāpatti—There is no offense: saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati, if he goes because of business for the Sangha, for a shrine, or for one who is sick; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
5.1. Vinītavatthuuddānagāthā Summary verses of case studies
Suttā matā ca nikkhantā, anitthī itthipaṇḍakā; Kalahaṁ katvāna sammodi, sañcarittañca paṇḍaketi. ms1V_1411“Asleep, and dead, gone out, Not a woman, a woman who lacks sexual organs; He reconciled them after quarreling, And he was a matchmaker for paṇḍakas.”
5.2. Vinītavatthu Case studies
ms1V_1412Tena kho pana samayena aññataro puriso aññataraṁ bhikkhuṁ āṇāpesi—At one time a man told a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vīmaṁsā”ti. “Sir, please find out about such-and-such a woman.” So gantvā manusse pucchi—When the monk got there, he asked some people, “kahaṁ itthannāmā”ti? “Where’s so-and-so?”
“Suttā, bhante”ti. “She’s asleep, Venerable.”
Tassa kukkuccaṁ ahosi—He became anxious, thinking, “bhagavatā sikkhāpadaṁ paññattaṁ, “The Buddha has laid down a training rule. kacci nu kho ahaṁ saṅghādisesaṁ āpattiṁ āpanno”ti? Could it be that I’ve committed an offense entailing suspension?” Bhagavato etamatthaṁ ārocesi—He told the Buddha, who said, “Anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1413Tena kho pana samayena aññataro puriso aññataraṁ bhikkhuṁ āṇāpesi—At one time a man told a monk, “gaccha, bhante, itthannāmaṁ itthiṁ vīmaṁsā”ti. “Sir, please find out about such-and-such a woman.” So gantvā manusse pucchi—When the monk got there, he asked some people, “kahaṁ itthannāmā”ti? “Where’s so-and-so?”
“Matā, bhante”ti …pe… “She’s dead, Venerable.” … “nikkhantā, bhante”ti … “She’s gone out, Venerable.” … “anitthī, bhante”ti … “That’s not a woman, Venerable.” … “itthipaṇḍakā, bhante”ti. “That’s a woman who lacks sexual organs, Venerable.”
Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti dukkaṭassā”ti. but there’s an offense of wrong conduct.”
ms1V_1414Tena kho pana samayena aññatarā itthī sāmikena saha bhaṇḍitvā mātugharaṁ agamāsi. At one time a certain woman quarreled with her husband and went to her mother’s house. Kulūpako bhikkhu sammodanīyaṁ akāsi. A monk who associated with that family reconciled them. Tassa kukkuccaṁ ahosi …pe… He became anxious … “alaṁvacanīyā, bhikkhū”ti? “Were they divorced, monk?”
“Nālaṁvacanīyā, bhagavā”ti. “No, Sir.”
“Anāpatti, bhikkhu, nālaṁvacanīyāyā”ti. “There’s no offense if they’re not divorced.”
ms1V_1415Tena kho pana samayena aññataro bhikkhu paṇḍake sañcarittaṁ samāpajji. At one time a monk acted as a matchmaker for paṇḍakas. Tassa kukkuccaṁ ahosi …pe… He became anxious … “anāpatti, bhikkhu, saṅghādisesassa; “There’s no offense entailing suspension, āpatti thullaccayassā”ti. but there’s a serious offense.”
ms1V_1416Sañcarittasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on matchmaking, the fifth, is finished.
Origin story
ms1V_1417Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena āḷavakā bhikkhū saññācikāyo kuṭiyo kārāpenti assāmikāyo attuddesikāyo appamāṇikāyo. At that time the monks of Āḷavī were building huts by means of begging. The huts were intended for themselves, did not have a sponsoring owner, and were inappropriately large. Tāyo na niṭṭhānaṁ gacchanti. And since they were never finished, Te yācanabahulā viññattibahulā viharanti—the monks kept on begging and asking, “purisaṁ detha, purisatthakaraṁ detha, goṇaṁ detha, sakaṭaṁ detha, vāsiṁ detha, parasuṁ detha, kuṭhāriṁ detha, kudālaṁ detha, nikhādanaṁ detha, valliṁ detha, veḷuṁ detha, muñjaṁ detha, pabbajaṁ detha, tiṇaṁ detha, mattikaṁ dethā”ti. “Please give a man, a servant, an ox, a cart, a machete, a hatchet, an ax, a spade, a chisel; give creepers, bamboo, reeds, grass, clay.” Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṁ karonti dvārampi thakenti, People felt oppressed by all the begging and asking, so much so that when they saw a monk they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors. gāvimpi disvā palāyanti bhikkhūti maññamānā. They even ran away when they saw cows, thinking they were monks.
ms1V_1418Atha kho āyasmā mahākassapo rājagahe vassaṁvuṭṭho yena āḷavī tena pakkāmi. Just then Venerable Mahākassapa, after completing the rainy-season residence at Rājagaha, set out for Āḷavī. Anupubbena yena āḷavī tadavasari. When he eventually arrived, Tatra sudaṁ āyasmā mahākassapo āḷaviyaṁ viharati aggāḷave cetiye. he stayed at the Aggāḷava Shrine. Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āḷaviṁ piṇḍāya pāvisi. One morning Venerable Mahākassapa robed up, took his bowl and robe, and entered Āḷavī for alms. Manussā āyasmantaṁ mahākassapaṁ passitvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṁ karonti dvārampi thakenti. When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors. Atha kho āyasmā mahākassapo āḷaviyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto bhikkhū āmantesi—When he had eaten his meal and returned from alms round, Venerable Mahākassapa returned and said to the monks:
“pubbāyaṁ, āvuso, āḷavī subhikkhā ahosi sulabhapiṇḍā sukarā uñchena paggahena yāpetuṁ; “There used to be plenty of almsfood in Āḷavī, and it was easy to get by on alms. etarahi panāyaṁ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetuṁ. But now there’s a shortage, and it’s hard to get by. Ko nu kho, āvuso, hetu ko paccayo, yenāyaṁ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetun”ti? Why is that?” Atha kho te bhikkhū āyasmato mahākassapassa etamatthaṁ ārocesuṁ. The monks told Venerable Mahākassapa what had happened.
ms1V_1419Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena āḷavī tena cārikaṁ pakkāmi. Soon afterwards the Buddha too set out wandering toward Āḷavī after staying at Rājagaha for as long as he liked. Anupubbena cārikaṁ caramāno yena āḷavī tadavasari. When he eventually arrived, Tatra sudaṁ bhagavā āḷaviyaṁ viharati aggāḷave cetiye. he too stayed at the Aggāḷava Shrine.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Venerable Mahākassapa then went to see the Buddha, bowed, sat down, Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavato etamatthaṁ ārocesi. and told him what had happened.
ms1V_1420Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āḷavake bhikkhū paṭipucchi—The Buddha had the Sangha gathered and questioned the monks of Āḷavī: “saccaṁ kira tumhe, bhikkhave, saññācikāyo kuṭiyo kārāpetha assāmikāyo attuddesikāyo appamāṇikāyo. “Is it true, monks, that this is happening?” Tāyo na niṭṭhānaṁ gacchanti. Te tumhe yācanabahulā viññattibahulā viharatha— ‘purisaṁ detha purisatthakaraṁ detha …pe… tiṇaṁ detha mattikaṁ dethā’ti. Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṁ karonti dvārampi thakenti, gāvimpi disvā palāyanti bhikkhūti maññamānā”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, saṁyācikāyo kuṭiyo kārāpessatha assāmikāyo attuddesikāyo appamāṇikāyo. “Foolish men, how can you act like this? Tāyo na niṭṭhānaṁ gacchanti. Te tumhe yācanabahulā viññattibahulā viharissatha— “purisaṁ detha purisatthakaraṁ detha …pe… tiṇaṁ detha mattikaṁ dethā”ti. Netaṁ moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—After rebuking them, he gave a teaching and addressed the monks:
Jātaka
ms1V_1421“Bhūtapubbaṁ, bhikkhave, dve bhātaro isayo gaṅgaṁ nadiṁ upanissāya vihariṁsu. “Once upon a time, monks, two sages who were brothers lived near the river Ganges. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṁ nadiṁ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā kaniṭṭhaṁ isiṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi. On one occasion the dragon king Maṇikaṇṭha emerged from the Ganges and went up to the younger sage. He encircled him with seven coils and spread his large hood over his head. Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa bhayā kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Then, because of his fear of that dragon, the younger sage became thin, haggard, and pale, with veins protruding all over his body. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṁ isiṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ. The older sage saw him like this Disvāna kaniṭṭhaṁ isiṁ etadavoca—and asked him what was the matter. ‘kissa tvaṁ, bho, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’ti? ‘Idha, bho, maṇikaṇṭho nāgarājā gaṅgaṁ nadiṁ uttaritvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi. The younger sage told him. Tassāhaṁ, bho, nāgassa bhayā kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’ti. ‘Icchasi pana tvaṁ, bho, tassa nāgassa anāgamanan’ti? The elder sage said, ‘So, do you want that dragon to stay away?’
‘Icchāmahaṁ, bho, tassa nāgassa anāgamanan’ti. ‘Yes.’
‘Api pana tvaṁ, bho, tassa nāgassa kiñci passasī’ti? ‘Well then, did you see anything belonging to that dragon?’
‘Passāmahaṁ, bho, maṇimassa kaṇṭhe pilandhanan’ti. ‘I saw an ornamental gem on his neck.’
‘Tena hi tvaṁ, bho, taṁ nāgaṁ maṇiṁ yāca—‘In that case, ask the dragon for that gem.’ “maṇiṁ me, bho, dehi; maṇinā me attho”’ti.
ms1V_1422Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṁ nadiṁ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Soon the dragon king again emerged from the Ganges and went up to the younger sage. Ekamantaṁ ṭhitaṁ kho, bhikkhave, maṇikaṇṭhaṁ nāgarājānaṁ kaniṭṭho isi etadavoca—And the sage said to him, ‘maṇiṁ me, bho, dehi; ‘Sir, give me the gem. maṇinā me attho’ti. I want the gem.’ Atha kho, bhikkhave, maṇikaṇṭho nāgarājā—The dragon thought, ‘bhikkhu maṇiṁ yācati, bhikkhussa maṇinā attho’ti khippaññeva agamāsi. ‘The monk is asking for the gem; he wants the gem,’ and he left in a hurry.
ms1V_1423Dutiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṁ nadiṁ uttaritvā yena kaniṭṭho isi tenupasaṅkami. Once more the dragon king emerged from the Ganges and approached the younger sage. Addasa kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṁ nāgarājānaṁ dūratova āgacchantaṁ. The sage saw him coming Disvāna maṇikaṇṭhaṁ nāgarājānaṁ etadavoca—and said to him, ‘maṇiṁ me, bho, dehi; ‘Sir, give me the gem. maṇinā me attho’ti. I want the gem.’ Atha kho, bhikkhave, maṇikaṇṭho nāgarājā—When the dragon heard him, ‘bhikkhu maṇiṁ yācati, bhikkhussa maṇinā attho’ti tatova paṭinivatti. he turned around right there.
ms1V_1424Tatiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṁ nadiṁ uttarati. Yet again the dragon king emerged from the Ganges. Addasa kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṁ nāgarājānaṁ gaṅgaṁ nadiṁ uttarantaṁ. The younger sage saw him emerging Disvāna maṇikaṇṭhaṁ nāgarājānaṁ etadavoca—and said to him, ‘maṇiṁ me, bho, dehi; ‘Sir, give me the gem. maṇinā me attho’ti. I want the gem.’ Atha kho, bhikkhave, maṇikaṇṭho nāgarājā kaniṭṭhaṁ isiṁ gāthāhi ajjhabhāsi—The dragon king then spoke these verses to the sage:
‘Mamannapānaṁ vipulaṁ uḷāraṁ, Uppajjatīmassa maṇissa hetu; Taṁ te na dassaṁ atiyācakosi, Na cāpi te assamamāgamissaṁ. ms1V_1425‘My food and drink are abundant and sublime, And they appear because of this gem. I won’t give it to you—you ask too much—Nor will I return to your hermitage.
Susū yathā sakkharadhotapāṇī, Tāsesi maṁ selamāyācamāno; Taṁ te na dassaṁ atiyācakosi, Na cāpi te assamamāgamissan’ti. ms1V_1426Like a youth holding a sword polished on a rock, You frighten me, asking for this gem. I won’t give it to you—you ask too much—Nor will I return to your hermitage.’
ms1V_1427Atha kho, bhikkhave, maṇikaṇṭho nāgarājā—And the dragon king Maṇikaṇṭha thought, ‘bhikkhu maṇiṁ yācati, bhikkhussa maṇinā attho’ti pakkāmi. ‘The monk is asking for the gem; he wants the gem,’ Tathā pakkantova ahosi, na puna paccāgañchi. and he left and never returned.
Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa dassanīyassa adassanena bhiyyoso mattāya kiso ahosi lūkho dubbaṇṇo, uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Because he did not get to see that beautiful dragon, the young sage became even thinner, more haggard and pale, his veins protruding even more. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṁ isiṁ bhiyyoso mattāya kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ. The older sage saw him like this Disvāna kaniṭṭhaṁ isiṁ etadavoca—and asked what was the matter. ‘kissa tvaṁ, bho, bhiyyoso mattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’ti? ‘Tassāhaṁ, bho, nāgassa dassanīyassa adassanena bhiyyoso mattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’ti. He replied, ‘It’s because I no longer get to see that beautiful dragon.’ Atha kho, bhikkhave, jeṭṭho isi kaniṭṭhaṁ isiṁ gāthāya ajjhabhāsi—The older sage then spoke to him in verse:
‘Na taṁ yāce yassapiyaṁ jigīse, Videsso hoti atiyācanāya; Nāgo maṇiṁ yācito brāhmaṇena, Adassanaññeva tadajjhagamā’ti. ms1V_1428‘One shouldn’t beg from those one wishes to be dear to; One is detested for asking for too much. When the brahmin asked the dragon for his gem, It left and was never to be seen again.’
ms1V_1429Tesañhi nāma, bhikkhave, tiracchānagatānaṁ pāṇānaṁ amanāpā bhavissati yācanā amanāpā viññatti. One will be disliked even by animals, monks, for begging and asking, Kimaṅgaṁ pana manussabhūtānaṁ. let alone by human beings.”
Story
ms1V_1430Bhūtapubbaṁ, bhikkhave, aññataro bhikkhu himavantapasse viharati aññatarasmiṁ vanasaṇḍe. “At one time, monks, a certain monk lived in a forest grove on the slopes of the Himalayas. Tassa kho, bhikkhave, vanasaṇḍassa avidūre mahantaṁ ninnaṁ pallalaṁ. Not far from that grove was a large, low-lying marsh. Atha kho, bhikkhave, mahāsakuṇasaṅgho tasmiṁ pallale divasaṁ gocaraṁ caritvā sāyaṁ taṁ vanasaṇḍaṁ vāsāya upagacchati. A great flock of birds fed in the marsh during the day and entered the grove to roost at night. Atha kho, bhikkhave, so bhikkhu tassa sakuṇasaṅghassa saddena ubbāḷho yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. The monk was disturbed by the noise of the flocking birds, and so he came to see me. He bowed, sat down, Ekamantaṁ nisinnaṁ kho ahaṁ, bhikkhave, taṁ bhikkhuṁ etadavoca—and I said to him, ‘kacci, bhikkhu, khamanīyaṁ kacci yāpanīyaṁ ‘I hope you’re keeping well, monk, I hope you’re getting by? kaccisi appakilamathena addhānaṁ āgato? I hope you’re not tired from traveling? Kuto ca tvaṁ, bhikkhu, āgacchasī’ti? And where have you come from?’
‘Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. ‘I’m keeping well, Sir, I’m getting by. Appakilamathena cāhaṁ, bhante, addhānaṁ āgato. I’m not tired from traveling.’ Atthi, bhante, himavantapasse mahāvanasaṇḍo. He then explained where he had come from, adding, Tassa kho pana, bhante, vanasaṇḍassa avidūre mahantaṁ ninnaṁ pallalaṁ. Atha kho, bhante, mahāsakuṇasaṅgho tasmiṁ pallale divasaṁ gocaraṁ caritvā sāyaṁ taṁ vanasaṇḍaṁ vāsāya upagacchati. Tato ahaṁ, bhagavā, āgacchāmi—‘That’s where I’ve come from, Sir. tassa sakuṇasaṅghassa saddena ubbāḷho’ti. I left because I was disturbed by the noise of that flock of birds.’
‘Icchasi pana tvaṁ, bhikkhu, tassa sakuṇasaṅghassa anāgamanan’ti? ‘Do you want that flock of birds to stay away?’
‘Icchāmahaṁ, bhagavā, tassa sakuṇasaṅghassa anāgamanan’ti. ‘Yes, Sir.’
‘Tena hi tvaṁ, bhikkhu, tattha gantvā taṁ vanasaṇḍaṁ ajjhogāhetvā rattiyā paṭhamaṁ yāmaṁ tikkhattuṁ saddamanussāvehi—‘Well then, go back to that forest grove. In the first part of the night, call out three times and say, suṇantu me, bhonto sakuṇā, “Listen to me, good birds. yāvatikā imasmiṁ vanasaṇḍe vāsaṁ upagatā, pattena me attho. I want a feather from anyone roosting in this forest grove. Ekekaṁ me, bhonto, pattaṁ dadantū’ti. Each one of you must give me a feather.” Rattiyā majjhimaṁ yāmaṁ … And in the middle rattiyā pacchimaṁ yāmaṁ tikkhattuṁ saddamanussāvehi—and last part of the night do the same thing.’ ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṁ vanasaṇḍe vāsaṁ upagatā, pattena me attho. Ekekaṁ me, bhonto, pattaṁ dadantū’ti.
ms1V_1431Atha kho, bhikkhave, so bhikkhu tattha gantvā taṁ vanasaṇḍaṁ ajjhogāhetvā rattiyā paṭhamaṁ yāmaṁ tikkhattuṁ saddamanussāvesi—The monk returned to that forest grove and did as instructed. ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṁ vanasaṇḍe vāsaṁ upagatā, pattena me attho. Ekekaṁ me, bhonto, pattaṁ dadantū’ti. Rattiyā majjhimaṁ yāmaṁ … rattiyā pacchimaṁ yāmaṁ tikkhattuṁ saddamanussāvesi— ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṁ vanasaṇḍe vāsaṁ upagatā, pattena me attho. Ekekaṁ me, bhonto, pattaṁ dadantū’ti. Atha kho, bhikkhave, so sakuṇasaṅgho—That flock of birds thought, ‘bhikkhu pattaṁ yācati bhikkhussa pattena attho’ti ‘The monk is asking for a feather; he wants a feather,’ tamhā vanasaṇḍā pakkāmi. and they left that grove Tathā pakkantova ahosi na puna paccāgañchi. and never returned. Tesañhi nāma, bhikkhave, tiracchānagatānaṁ pāṇānaṁ amanāpā bhavissati yācanā amanāpā viññatti. One will be disliked even by animals, monks, for begging and asking, Kimaṅgaṁ pana manussabhūtānaṁ. let alone by human beings.
ms1V_1432Bhūtapubbaṁ, bhikkhave, raṭṭhapālassa kulaputtassa pitā raṭṭhapālaṁ kulaputtaṁ gāthāya ajjhabhāsi—“The father of Raṭṭhapāla, monks, once spoke to his son with this verse:
‘Apāhaṁ te na jānāmi, raṭṭhapāla bahū janā; Te maṁ saṅgamma yācanti, kasmā maṁ tvaṁ na yācasī’ti. ms1V_1433‘All these people, Raṭṭhāpāla, Who come to me and beg—I don’t even know them. So why don’t you beg from me?’
‘Yācako appiyo hoti, yācaṁ adadamappiyo; Tasmāhaṁ taṁ na yācāmi, mā me videssanā ahū’ti. ms1V_1434‘The beggar is disliked, And so is one who doesn’t give when asked. That’s why I do not beg from you; Please don’t hate me for this.’
ms1V_1435So hi nāma, bhikkhave, raṭṭhapālo kulaputto sakaṁ pitaraṁ evaṁ vakkhati. If the gentleman Raṭṭhapāla could say this to his own father, Kimaṅgaṁ pana jano janaṁ. how much more can one person to another.
ms1V_1436Gihīnaṁ, bhikkhave, dussaṁharāni bhogāni sambhatānipi durakkhiyāni. It’s hard, monks, for householders to acquire and protect their possessions. Tattha nāma tumhe, moghapurisā, evaṁ dussaṁharesu bhogesu sambhatesupi durakkhiyesu yācanabahulā viññattibahulā viharissatha—And still, foolish men, you kept on begging and asking ‘purisaṁ detha, purisatthakaraṁ detha, goṇaṁ detha, sakaṭaṁ detha, vāsiṁ detha, parasuṁ detha, kuṭhāriṁ detha, kudālaṁ detha, nikhādanaṁ detha, valliṁ detha, veḷuṁ detha, muñjaṁ detha, pabbajaṁ detha, tiṇaṁ detha, mattikaṁ dethā’ti. for all sorts of things. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1437“Saññācikāya pana bhikkhunā kuṭiṁ kārayamānena assāmikaṁ attuddesaṁ pamāṇikā kāretabbā. Tatridaṁ pamāṇaṁ—dīghaso dvādasa vidatthiyo, sugatavidatthiyā; tiriyaṁ sattantarā. ‘When a monk, by means of begging, builds a hut without a sponsoring owner and intended for himself, it is to be no more than twelve standard handspans long and seven wide inside. Bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṁ— anārambhaṁ saparikkamanaṁ. He must have monks approve a site where no harm will be done and which has space on all sides. Sārambhe ce bhikkhu vatthusmiṁ aparikkamane saññācikāya kuṭiṁ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, pamāṇaṁ vā atikkāmeyya, saṅghādiseso”ti. If a monk, by means of begging, builds a hut on a site where harm will be done and which lacks space on all sides, or he does not have monks approve the site, or he exceeds the right size, he commits an offense entailing suspension.’”
Definitions
tena kuṭikārakena bhikkhunā kuṭivatthuṁ sodhetvā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The monk who wants to build a hut should clear a site. He should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
“ahaṁ, bhante, saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. “Venerables, I want to build a hut by means of begging, without a sponsoring owner and intended for myself. Sohaṁ, bhante, saṅghaṁ kuṭivatthuolokanaṁ yācāmī”ti. I request the Sangha to inspect the site for that hut.”
Dutiyampi yācitabbā. He should make his request a second Tatiyampi yācitabbā. and a third time. Sace sabbo saṅgho ussahati kuṭivatthuṁ oloketuṁ, sabbena saṅghena oloketabbaṁ. If the whole Sangha is able to inspect the site, they should all go. No ce sabbo saṅgho ussahati kuṭivatthuṁ oloketuṁ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānituṁ te yācitvā sammannitabbā. If the whole Sangha is not able to inspect the site, then those monks there who are competent and capable—who know where harm will be done and where no harm will be done, who know what is meant by space on all sides and a lack of space on all sides—should be asked and then appointed.
“Evañca pana, bhikkhave, sammannitabbā. “And, monks, they should be appointed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1446‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen Ayaṁ itthannāmo bhikkhu saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. Monk so-and-so wants to build a hut by means of begging, without a sponsoring owner and intended for himself. So saṅghaṁ kuṭivatthuolokanaṁ yācati. He is requesting the Sangha to inspect the site for that hut. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno kuṭivatthuṁ oloketuṁ. If it seems appropriate to the Sangha, the Sangha should appoint monk so-and-so and monk so-and-so to inspect the site for the hut of monk so-and-so. Esā ñatti. This is the motion.
ms1V_1447Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. Monk so-and-so wants to build a hut by means of begging, without a sponsoring owner and intended for himself. So saṅghaṁ kuṭivatthuolokanaṁ yācati. He is requesting the Sangha to inspect the site for that hut. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno kuṭivatthuṁ oloketuṁ. The Sangha appoints monk so-and-so and monk so-and-so to inspect the site for the hut of monk so-and-so. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ sammuti itthannāmassa bhikkhuno kuṭivatthuṁ oloketuṁ, so tuṇhassa; Any monk who approves of appointing monk so-and-so and monk so-and-so to inspect the site for the hut of monk so-and-so should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1448Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno kuṭivatthuṁ oloketuṁ. The Sangha has appointed monk so-and-so and monk so-and-so to inspect the site for the hut of monk so-and-so. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’
ms1V_1449Tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabbaṁ, sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānitabbaṁ. The appointed monks should go and inspect the site for the hut to find out if any harm will be done and if it has space on all sides. Sace sārambhaṁ hoti aparikkamanaṁ, “mā idha karī”ti vattabbo. If harm will be done or it lacks space on all sides, they should say, ‘Don’t build here.’ Sace anārambhaṁ hoti saparikkamanaṁ, saṅghassa ārocetabbaṁ—If no harm will be done and it has space on all sides, they should inform the Sangha: “anārambhaṁ saparikkamanan”ti. ‘No harm will be done and it has space on all sides.’ Tena kuṭikārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The monk who wants to build the hut should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
“ahaṁ, bhante, saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. ‘Venerables, I wish to build a hut by means of begging, without a sponsoring owner and intended for myself. Sohaṁ, bhante, saṅghaṁ kuṭivatthudesanaṁ yācāmī”ti. I request the Sangha to approve the site for the hut.’
Dutiyampi yācitabbā. He should make his request a second Tatiyampi yācitabbā. and a third time. “Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_1450‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. Monk so-and-so wants to build a hut by means of begging, without a sponsoring owner and intended for himself. So saṅghaṁ kuṭivatthudesanaṁ yācati. He is requesting the Sangha to approve the site for that hut. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno kuṭivatthuṁ deseyya. If it seems appropriate to the Sangha, the Sangha should approve the site for the hut of monk-so-and-so. Esā ñatti. This is the motion.
ms1V_1451Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu saññācikāya kuṭiṁ kattukāmo assāmikaṁ attuddesaṁ. Monk so-and-so wants to build a hut by means of begging, without a sponsoring owner and intended for himself. So saṅghaṁ kuṭivatthudesanaṁ yācati. He is requesting the Sangha to approve the site for that hut. Saṅgho itthannāmassa bhikkhuno kuṭivatthuṁ deseti. The Sangha approves the site for the hut of monk so-and-so. Yassāyasmato khamati itthannāmassa bhikkhuno kuṭivatthussa desanā, so tuṇhassa; Any monk who approves of approving the site for the hut of monk-so-and-so should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1452Desitaṁ saṅghena itthannāmassa bhikkhuno kuṭivatthu. The Sangha has approved the site for the hut of monk so-and-so . Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
Permutations
Permutations part 1
Building oneself
ms1V_1462Bhikkhu kuṭiṁ karoti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ. If a monk builds a hut whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a hut whose site has not been approved, where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a hut whose site has not been approved, where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. If a monk builds a hut whose site has not been approved, where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1463Bhikkhu kuṭiṁ karoti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ. If a monk builds a hut whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut whose site has been approved, where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut whose site has been approved, where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ anārambhaṁ saparikkamanaṁ, anāpatti. If a monk builds a hut whose site has been approved, where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1464Bhikkhu kuṭiṁ karoti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ. If a monk builds a hut which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇātikkantaṁ sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a hut which exceeds the right size, where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇātikkantaṁ anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a hut which exceeds the right size, where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇātikkantaṁ anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. If a monk builds a hut which exceeds the right size, where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1465Bhikkhu kuṭiṁ karoti pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ. If a monk builds a hut which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇikaṁ sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut which is the right size, where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇikaṁ anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut which is the right size, where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti pamāṇikaṁ anārambhaṁ saparikkamanaṁ, anāpatti. If a monk builds a hut which is the right size, where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1466Bhikkhu kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dvinnaṁ dukkaṭānaṁ. If a monk builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits two offenses entailing suspension and two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa. If a monk builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, but which has space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ anārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa. If a monk builds a hut whose site has not been approved, which exceeds the right size, where no harm will be done, but which lacks space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. Bhikkhu kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ anārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesānaṁ. If a monk builds a hut whose site has not been approved, which exceeds the right size, where no harm will be done, and which has space on all sides, he commits two offenses entailing suspension.
ms1V_1467Bhikkhu kuṭiṁ karoti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ. If a monk builds a hut whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ pamāṇikaṁ sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut whose site has been approved, which is the right size, where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ pamāṇikaṁ anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a hut whose site has been approved, which is the right size, where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. Bhikkhu kuṭiṁ karoti desitavatthukaṁ pamāṇikaṁ anārambhaṁ saparikkamanaṁ, anāpatti. If a monk builds a hut whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides, there is no offense.
Appointing someone else to build
ms1V_1468Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1469Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1470Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1471Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1472Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits two offenses entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesānaṁ. where no harm will be done, and which has space on all sides, he commits two offenses entailing suspension.
ms1V_1473Bhikkhu samādisati—A monk appoints someone “kuṭiṁ me karothā”ti. to build him a hut. Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Departing without informing of the proper building procedure
ms1V_1474Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. without telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1475Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. without telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1476Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. without telling them to build one which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1477Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. without telling them to build one which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1478Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. without telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides, he commits two offenses entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesānaṁ. where no harm will be done, and which has space on all sides, he commits two offenses entailing suspension.
ms1V_1479Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs Na ca samādisati— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. without telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Departing and then hearing about wrong building procedure
ms1V_1480Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. but they build one whose site has not been approved, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati adesitavatthukā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1481Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ saparikkamanaṁ. but they build one whose site has not been approved, where harm will be done, but which has space on all sides. So suṇāti—“kuṭi kira me kayirati adesitavatthukā sārambhā saparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “desitavatthukā ca hotu anārambhā cā”ti. telling them to build one whose site has been approved and where no harm will be done. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1482Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti adesitavatthukaṁ anārambhaṁ aparikkamanaṁ. but they build one whose site has not been approved, where no harm will be done, but which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati adesitavatthukā anārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “desitavatthukā ca hotu saparikkamanā cā”ti. telling them to build one whose site has been approved and which has space on all sides. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1483Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti adesitavatthukaṁ anārambhaṁ saparikkamanaṁ. but they build one whose site has not been approved, where no harm will be done, and which has space on all sides. So suṇāti—“kuṭi kira me kayirati adesitavatthukā anārambhā saparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “desitavatthukā hotū”ti. telling them to build one whose site has been approved. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1484Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. but they build one whose site has been approved, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati desitavatthukā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “anārambhā ca hotu saparikkamanā cā”ti. telling them to build one where no harm will be done and which has space on all sides. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1485Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ saparikkamanaṁ. but they build one whose site has been approved, where harm will be done, but which has space on all sides. So suṇāti—“kuṭi kira me kayirati desitavatthukā sārambhā saparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “anārambhā hotū”ti. telling them to build one where no harm will be done. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1486Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti desitavatthukaṁ anārambhaṁ aparikkamanaṁ. but they build one whose site has been approved, where no harm will be done, but which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati desitavatthukā anārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “saparikkamanā hotū”ti. telling them to build one which has space on all sides. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1487Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti desitavatthukaṁ anārambhaṁ saparikkamanaṁ, and they do build one whose site has been approved, where no harm will be done, and which has space on all sides. anāpatti. There is no offense.
ms1V_1488Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one which is the right size, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. but they build one which exceeds the right size, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati pamāṇātikkantā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti …pe… telling them to build one which is the right size, where no harm will be done, and which has space on all sides. … “pamāṇikā ca hotu anārambhā cā”ti …pe… telling them to build one which is the right size and where no harm will be done. … “pamāṇikā ca hotu saparikkamanā cā”ti …pe… telling them to build one which is the right size and which has space on all sides. … “pamāṇikā hotū”ti. telling them to build one which is the right size. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1489Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one which is the right size, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti pamāṇikaṁ sārambhaṁ aparikkamanaṁ. but they build one which is the right size, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati pamāṇikā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “anārambhā ca hotu saparikkamanā cā”ti …pe… telling them to build one where no harm will be done and which has space on all sides. … “anārambhā hotū”ti …pe… telling them to build one where no harm will be done. … “saparikkamanā hotū”ti …pe… telling them to build one which has space on all sides. … anāpatti. There is no offense.
ms1V_1490Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. but they build one whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati adesitavatthukā pamāṇātikkantā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti …pe… telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. … “desitavatthukā ca hotu pamāṇikā ca anārambhā cā”ti …pe… telling them to build one whose site has been approved, which is the right size, and where no harm will be done. … “desitavatthukā ca hotu pamāṇikā ca saparikkamanā cā”ti …pe… telling them to build one whose site has been approved, which is the right size, and which has space on all sides. … “desitavatthukā ca hotu pamāṇikā cā”ti. telling them to build one whose site has been approved and which is the right size. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1491Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides, Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ. but they build one whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides. So suṇāti—“kuṭi kira me kayirati desitavatthukā pamāṇikā sārambhā aparikkamanā”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, “anārambhā ca hotu saparikkamanā cā”ti …pe… telling them to build one where no harm will be done and which has space on all sides. … “anārambhā hotū”ti …pe… telling them to build one where no harm will be done. … “saparikkamanā hotū”ti …pe… telling them to build one which has space on all sides. … anāpatti. There is no offense.
Offenses for appointed builders
ms1V_1492Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, where harm will be done, and which lacks space on all sides, the builders commit three offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where harm will be done, but which has space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where no harm will be done, but which lacks space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa. where no harm will be done, and which has space on all sides, the builders commit one offense of wrong conduct.
ms1V_1493Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, where harm will be done, and which lacks space on all sides, the builders commit two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where harm will be done, but which has space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1494Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… If they build one which exceeds the right size, where harm will be done, and which lacks space on all sides, the builders commit three offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where harm will be done, but which has space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where no harm will be done, but which lacks space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa. where no harm will be done, and which has space on all sides, the builders commit one offense of wrong conduct.
ms1V_1495Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “pamāṇikā ca hotu anārambhā ca saparikkamanā cā”ti. telling them to build one which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… If they build one which is the right size, where harm will be done, and which lacks space on all sides, the builders commit two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where harm will be done, but which has space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
ms1V_1496Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ catunnaṁ dukkaṭānaṁ …pe… If they build one whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides, the builders commit four offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… where harm will be done, but which has space on all sides, the builders commit three offenses of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… where no harm will be done, but which lacks space on all sides, the builders commit three offenses of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ. where no harm will be done, and which has space on all sides, the builders commit two offenses of wrong conduct.
ms1V_1497Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut. He then departs, Samādisati ca— “desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā”ti. telling them to build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… If they build one whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides, the builders commit two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where harm will be done, but which has space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Unfinished when he returns
ms1V_1498Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. They build one whose site has not been approved, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ. If he neither gives it to someone else, nor demolishes and rebuilds it, he commits one offense entailing suspension and two offenses of wrong conduct.
ms1V_1499Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti adesitavatthukaṁ sārambhaṁ saparikkamanaṁ. They build one whose site has not been approved, where harm will be done, but which has space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dukkaṭassa …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ …pe… where no harm will be done, but which lacks space on all sides. … āpatti saṅghādisesena dukkaṭassa …pe… he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ …pe… āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides. … he commits one offense entailing suspension.
ms1V_1500Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. They build one whose site has been approved, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides. There is no offense.
ms1V_1501Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. They build one which exceeds the right size, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides … he commits one offense entailing suspension.
ms1V_1502Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti pamāṇikaṁ sārambhaṁ aparikkamanaṁ. They build one which is the right size, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides. There is no offense.
ms1V_1503Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. They build one whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits two offenses entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti dvinnaṁ saṅghādisesānaṁ. where no harm will be done, and which has space on all sides … he commits two offenses entailing suspension.
ms1V_1504Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ sārambhaṁ aparikkamanaṁ. They build one whose site has been approved, which is the right size, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. If it is unfinished when he returns, that hut is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. where no harm will be done, but which lacks space on all sides … he commits one offense of wrong conduct.
ms1V_1505Bhikkhu samādisitvā pakkamati— “kuṭiṁ me karothā”ti. A monk appoints someone to build him a hut and then departs. Tassa kuṭiṁ karonti desitavatthukaṁ pamāṇikaṁ anārambhaṁ saparikkamanaṁ, anāpatti. They build one whose site has been approved, which is the right size, where no harm will be done, and which has space on all sides. There is no offense.
Permutations part 2
ms1V_1506Attanā vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa. If he finishes what he began himself, he commits an offense entailing suspension.
ms1V_1507Attanā vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa. If he has others finish what he began himself, he commits an offense entailing suspension.
ms1V_1508Parehi vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa. If he finishes himself what was begun by others, he commits an offense entailing suspension.
ms1V_1509Parehi vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa. If he has others finish what was begun by others, he commits an offense entailing suspension.
Non-offenses
ms1V_1510Anāpatti—There is no offense: leṇe if it is a shelter; guhāya if it is a cave; tiṇakuṭikāya if it is a grass hut; aññassatthāya if it is built for someone else; vāsāgāraṁ ṭhapetvā sabbattha anāpatti if it is anything apart from a dwelling; ummattakassa if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1511Kuṭikārasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on building huts, the sixth, is finished.
Origin story
ms1V_1512Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena kho pana samayena āyasmato channassa upaṭṭhāko gahapati āyasmantaṁ channaṁ etadavoca—a householder who was a supporter of Venerable Channa said to him, “vihāravatthuṁ, bhante, jānāhi ayyassa vihāraṁ kārāpessāmī”ti. “I’ll have a dwelling built for you, Venerable, if you would find a site for it.”
Atha kho āyasmā channo vihāravatthuṁ sodhento aññataraṁ cetiyarukkhaṁ chedāpesi gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. While Venerable Channa was clearing a site for that dwelling, he felled a tree that served as a shrine and was revered by village, town, district, and kingdom. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him, “kathañhi nāma samaṇā sakyaputtiyā cetiyarukkhaṁ chedāpessanti gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. “How could the Sakyan monastics fell a tree that serves as a shrine and is revered by village, town, district, and kingdom? Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. They are hurting one-sensed life.”
ms1V_1513Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the criticism of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized “kathañhi nāma āyasmā channo cetiyarukkhaṁ chedāpessati gāmapūjitaṁ …pe… raṭṭhapūjitan”ti. Venerable Channa in the same way.
ms1V_1514Atha kho te bhikkhū āyasmantaṁ channaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking Venerable Channa in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Channa: “saccaṁ kira tvaṁ, channa, cetiyarukkhaṁ chedāpesi gāmapūjitaṁ …pe… raṭṭhapūjitan”ti? “Is it true, Channa, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, cetiyarukkhaṁ chedāpessasi gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. “Foolish man, how could you do this? Jīvasaññino hi, moghapurisa, manussā rukkhasmiṁ. People perceive trees as conscious. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1515“Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena sassāmikaṁ attuddesaṁ bhikkhū abhinetabbā vatthudesanāya. ‘When a monk builds a large dwelling with a sponsoring owner and intended for himself, Tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ. he must have monks approve a site where no harm will be done and which has space on all sides. Sārambhe ce bhikkhu vatthusmiṁ aparikkamane mahallakaṁ vihāraṁ kāreyya bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso”ti. If a monk builds a large dwelling on a site where harm will be done and which lacks space on all sides, or he does not have monks approve the site, he commits an offense entailing suspension.’”
Definitions
tena vihārakārakena bhikkhunā vihāravatthuṁ sodhetvā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The monk who is building a dwelling should clear a site, then approach the Sangha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. “Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. Sohaṁ, bhante, saṅghaṁ vihāravatthuolokanaṁ yācāmī”ti. I request the Sangha to inspect the site for the dwelling.”
Dutiyampi yācitabbā. He should make his request a second Tatiyampi yācitabbā. and a third time. Sace sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ sabbena saṅghena oloketabbaṁ. If the whole Sangha is able to inspect the site, they should all go. No ce sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ, If the whole Sangha is unable to inspect the site, ye tattha honti bhikkhū byattā paṭibalā sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānituṁ te yācitvā sammannitabbā. then those monks there who are competent and capable—who know where harm will be done and where no harm will be done, and who understands the meaning of having space on all sides and lacking space on all sides—should be asked and then appointed.
“Evañca pana, bhikkhave, sammannitabbā. “And, monks, they should be appointed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1522‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. So saṅghaṁ vihāravatthuolokanaṁ yācati. He is requesting the Sangha to inspect the site for that dwelling. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. If it seems appropriate to the Sangha, the Sangha should appoint monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so. Esā ñatti. This is the motion.
ms1V_1523Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. So saṅghaṁ vihāravatthuolokanaṁ yācati. He is requesting the Sangha to inspect the site for that dwelling. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. The Sangha is appointing monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ sammuti itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ, so tuṇhassa; Any monk who approves of appointing monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1524Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. The Sangha has appointed monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk so-and-so. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’
ms1V_1525Tehi sammatehi bhikkhūhi tattha gantvā vihāravatthu oloketabbaṁ; The appointed monks should go and inspect the site for the dwelling sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānitabbaṁ. to find out if any harm will be done and if it has space on all sides. Sace sārambhaṁ hoti aparikkamanaṁ, If harm will be done and it lacks space on all sides, they should say, “māyidha karī”ti vattabbo. ‘Don’t build here.’ Sace anārambhaṁ hoti saparikkamanaṁ, saṅghassa ārocetabbaṁ—If no harm will be done and it has space on all sides, they should inform the Sangha: “anārambhaṁ saparikkamanan”ti. ‘No harm will be done and it has space on all sides.’ Tena vihārakārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—The monk who is building the dwelling should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. ‘Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. Sohaṁ, bhante, saṅghaṁ vihāravatthudesanaṁ yācāmī”ti. I request the Sangha to approve the site for the dwelling.’
Dutiyampi yācitabbā. He should make his request a second Tatiyampi yācitabbā. and a third time. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_1526“Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. So saṅghaṁ vihāravatthudesanaṁ yācati. He is requesting the Sangha to approve the site for the dwelling. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseyya. If it seems appropriate to the Sangha, the Sangha should approve the site for the dwelling of monk-so-and-so. Esā ñatti. This is the motion.
ms1V_1527Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. So saṅghaṁ vihāravatthudesanaṁ yācati. He is requesting the Sangha to approve the site for the dwelling. Saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseti. The Sangha approves the site for the dwelling of monk so-and-so. Yassāyasmato khamati itthannāmassa bhikkhuno vihāravatthussa desanā, so tuṇhassa; Any monk who agrees to approving the site for the dwelling of monk-so-and-so should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t agree should speak up.
ms1V_1528Desitaṁ saṅghena itthannāmassa bhikkhuno vihāravatthu. The Sangha has approved the site for the dwelling of monk so-and-so. Khamati saṅghassa, tasmā tuṇhī, The Sangha agrees and is therefore silent. evametaṁ dhārayāmī”ti. I’ll remember it thus.’”
Permutations
Permutations part 1
Building oneself
ms1V_1538Bhikkhu vihāraṁ karoti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ. If a monk builds a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. Bhikkhu vihāraṁ karoti adesitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a dwelling whose site has not been approved, where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu vihāraṁ karoti adesitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. If a monk builds a dwelling whose site has not been approved, where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. Bhikkhu vihāraṁ karoti adesitavatthukaṁ anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. If a monk builds a dwelling whose site has not been approved, where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1539Bhikkhu vihāraṁ karoti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ. If a monk builds a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. Bhikkhu vihāraṁ karoti desitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a dwelling whose site has been approved, where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. Bhikkhu vihāraṁ karoti desitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. If a monk builds a dwelling whose site has been approved, where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. Bhikkhu vihāraṁ karoti desitavatthukaṁ anārambhaṁ saparikkamanaṁ, anāpatti. If a monk builds a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, there is no offense.
Appointing someone else to build
ms1V_1540Bhikkhu samādisati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1541Bhikkhu samādisati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Departing without informing of the proper building procedure
ms1V_1542Bhikkhu samādisitvā pakkamati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling and then departs, Na ca samādisati—but he does not tell them “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.
ms1V_1543Bhikkhu samādisitvā pakkamati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling and then departs, Na ca samādisati—but he does not tell them “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Departing and then hearing about wrong building procedure
ms1V_1544Bhikkhu samādisitvā pakkamati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling and then departs. Samādisati ca—He tells them “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. but they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides. So suṇāti—“vihāro kira me kayirati adesitavatthuko sārambho aparikkamano”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, telling them “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti …pe… to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. … “desitavatthuko ca hotu anārambho cā”ti …pe… whose site has been approved and where no harm will be done. … “desitavatthuko ca hotu saparikkamano cā”ti …pe… whose site has been approved and which has space on all sides. … “desitavatthuko hotū”ti. whose site has been approved. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.
ms1V_1545Bhikkhu samādisitvā pakkamati—A monk appoints someone “vihāraṁ me karothā”ti. to build him a dwelling and then departs. Samādisati ca—He tells them “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. but they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides. So suṇāti—“vihāro kira me kayirati desitavatthuko sārambho aparikkamano”ti. If he hears about it, Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—he must either go there himself or send a message, telling them “anārambho ca hotu saparikkamano cā”ti to build one where no harm will be done and which has space on all sides. …pe… … (To be expanded as in Bu Ss 6:3.9.35–Bu Ss 6:3.11.16.) … “anārambho hotū”ti. where no harm will be done. … “Saparikkamano hotū”ti, which has space on all sides. … anāpatti. There is no offense.
Offenses for appointed builders
ms1V_1546Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. A monk appoints someone to build him a dwelling. He then departs, Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. telling them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, the builders commit three offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where harm will be done, but which has space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… where no harm will be done, but which lacks space on all sides, the builders commit two offenses of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa. where no harm will be done, and which has space on all sides, the builders commit one offense of wrong conduct.
ms1V_1547Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. A monk appoints someone to build him a dwelling. He then departs, Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. telling them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, the builders commit two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where harm will be done, but which has space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides, the builders commit one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides, there is no offense.
Unfinished when he returns
ms1V_1548Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. A monk appoints someone to build him a dwelling and then departs. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. They build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. If it is unfinished when he returns, that dwelling is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits one offense entailing suspension and two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa. where no harm will be done, and which has space on all sides … he commits one offense entailing suspension.
ms1V_1549Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. A monk appoints someone to build him a dwelling and then departs. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. They build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. If it is unfinished when he returns, that dwelling is to be given to someone else, or it is to be demolished and rebuilt. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ dukkaṭānaṁ …pe… If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses of wrong conduct. … sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… where harm will be done, but which has space on all sides … he commits one offense of wrong conduct. … anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… where no harm will be done, but which lacks space on all sides … he commits one offense of wrong conduct. … anārambhaṁ saparikkamanaṁ, anāpatti. where no harm will be done, and which has space on all sides … there is no offense.
Permutations part 2
ms1V_1550Attanā vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa. If he finishes what he began himself, he commits an offense entailing suspension.
ms1V_1551Attanā vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa. If he has others finish what he began himself, he commits an offense entailing suspension.
ms1V_1552Parehi vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa. If he finishes himself what was begun by others, he commits an offense entailing suspension.
ms1V_1553Parehi vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa. If he has others finish what was begun by others, he commits an offense entailing suspension.
Non-offenses
ms1V_1554Anāpatti—There is no offense: leṇe guhāya tiṇakuṭikāya if it is a shelter, a cave, or a grass hut; aññassatthāya if it is built for someone else; vāsāgāraṁ ṭhapetvā sabbattha anāpatti if it is anything apart from a dwelling; ummattakassa if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1555Vihārakārasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on building dwellings, the seventh, is finished.
Origin story
ms1V_1556Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti. Venerable Dabba the Mallian realized perfection at the age of seven. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti. He had achieved all there is to achieve by a disciple Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo. and had nothing further to do. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—Then, while reflecting in private, “mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ. Natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo. Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti? he thought, “How can I be of service to the Sangha?
ms1V_1557Atha kho āyasmato dabbassa mallaputtassa etadahosi— “yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti. Why don’t I assign the dwellings and designate the meals?”
Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down, Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—and said, “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ, yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anupattaṁ, natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo, kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyanti. “Venerable Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha. Tassa mayhaṁ, bhante, etadahosi—I thought, ‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti. ‘Why don’t I assign the dwellings and designate the meals?’” Icchāmahaṁ, bhante, saṅghassa senāsanañca paññapetuṁ bhattāni ca uddisitun”ti.
“Sādhu sādhu, dabba. “Good, good, Dabba, Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā”ti. please do so.”
“Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi. “Yes.”
ms1V_1558Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu. “Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. Evañca pana, bhikkhave, sammannitabbo. And he should be appointed like this. Paṭhamaṁ dabbo mallaputto yācitabbo. First Dabba should be asked. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_1559‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Yadi saṅghassa pattakallaṁ saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya. If it seems appropriate to the Sangha, it should appoint Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Esā ñatti. This is the motion.
ms1V_1560Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati. The Sangha appoints Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; Any monk who approves of appointing Venerable Dabba as assigner of dwellings and designator of meals should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1561Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. The Sangha has appointed Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_1562Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti. Dabba assigned dwellings to the monks according to their character. Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—He assigned dwellings in the same place to those monks who were experts on the discourses, thinking, “te aññamaññaṁ suttantaṁ saṅgāyissantī”ti. “They’ll recite the discourses to one another.” Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—And he did likewise for the experts on the Monastic Law, thinking, “te aññamaññaṁ vinayaṁ vinicchinissantī”ti. “They’ll discuss the Monastic Law;” Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—for the expounders of the Teaching, thinking, “te aññamaññaṁ dhammaṁ sākacchissantī”ti. “They’ll discuss the Teaching;” Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—for the meditators, thinking, “te aññamaññaṁ na byābādhissantī”ti. “They won’t disturb each other;” Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—and for the gossips and the body-builders, thinking, “imāyapime āyasmanto ratiyā acchissantī”ti. “In this way even these venerables will be happy.”
Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti. When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light. Apisu bhikkhū sañcicca vikāle āgacchanti—Monks even arrived late on purpose, “mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti. hoping to see the marvel of Dabba’s supernormal powers.
ms1V_1563Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—They would approach Dabba and say, “amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti. “Venerable Dabba, please assign us a dwelling.”
Te āyasmā dabbo mallaputto evaṁ vadeti— “katthāyasmantā icchanti, kattha paññapemī”ti? “Where would you like to stay?”
Te sañcicca dūre apadisanti—They would intentionally suggest somewhere far away: “amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi. “On the Vulture Peak,” Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi. “At Robbers’ Cliff,” Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi. “On Black Rock on the slope of Mount Isigili,” Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi. “In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,” Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi. “In Cool Grove on the hill at the Snake’s Pool,” Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi. “At Gotamaka Gorge,” Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi. “At Tinduka Gorge,” Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi. “At Tapoda Gorge,” Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi. “In Tapoda Park,” Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi. “In Jīvaka’s Mango Grove,” Amhākaṁ, āvuso, maddakucchismiṁ migadāye senāsanaṁ paññapehī”ti. “In the deer park at Maddakucchi.”
ms1V_1564Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. They followed behind him with the help of that light. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—And he would assign them dwellings: “ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, “This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti. these are the Sangha’s agreements concerning the right time to enter and the right time to leave.” Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati. Dabba then returned to the Bamboo Grove.
ms1V_1565Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit, Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. getting inferior dwellings and meals. Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi telampi uttaribhaṅgampi. The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—ghee, oil, and special curries— Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ. but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice.
Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—When they had eaten their meal and returned from alms round, they asked the senior monks, “tumhākaṁ, āvuso, bhattagge kiṁ ahosi? Tumhākaṁ, āvuso, bhattagge kiṁ ahosī”ti? “What did you get at the dining hall?”
Ekacce therā evaṁ vadanti—Some said, “amhākaṁ, āvuso, sappi ahosi telaṁ ahosi uttaribhaṅgaṁ ahosī”ti. “We got ghee, oil, and special curries.”
Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—But the monks Mettiya and Bhūmajaka said, “amhākaṁ, āvuso, na kiñci ahosi, pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti. “We didn’t get anything except ordinary food of porridge and broken rice.”
ms1V_1566Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ. At that time there was a householder who gave a regular meal of fine food to four monks. So bhattagge saputtadāro upatiṭṭhitvā parivisati. He made his offering in the dining hall together with his wives and children. Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti. Some of them offered rice, some bean curry, some oil, and some special curries.
Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti. On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka. Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena. Just then that householder went to the monastery on some business. So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi. He approached Dabba, bowed, and sat down. Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. And Dabba instructed, inspired, and gladdened him with a teaching. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—After the talk, he asked Dabba, “kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti? “Sir, who has been designated to receive tomorrow’s meal in our house?”
“Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti. “Mettiya and Bhūmajaka.”
Atha kho kalyāṇabhattiko gahapati anattamano ahosi—He was disappointed, and thought, “kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantī”ti. “Why should bad monks eat in our house?” Gharaṁ gantvā dāsiṁ āṇāpesi—After returning to his house, he told a female slave, “ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti. “For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”
“Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi. “Yes, sir.”
ms1V_1567Atha kho mettiyabhūmajakā bhikkhū—The monks Mettiya and Bhūmajaka said to each other, “hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ, “Yesterday we were designated a meal from that householder who offers fine food. sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; Tomorrow he’ll serve us together with his wives and children. aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti. Some of them will offer us rice, some bean curry, some oil, and some special curries.” Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu. And because they were excited, they did not sleep properly that night.
ms1V_1568Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. The following morning they robed up, took their bowls and robes, and went to the house of that householder. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—When the female slave saw them coming, she prepared seats in the gatehouse and said to them, “nisīdatha, bhante”ti. “Please sit, Venerables.”
Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—They thought, “nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati. Yathā mayaṁ koṭṭhake nisīdeyyāmā”ti. “The meal can’t be ready, since we’re given seats in the gatehouse.”
Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi—She then brought them broken rice and porridge, and said, “bhuñjatha, bhante”ti. “Eat, Sirs.”
“Mayaṁ kho, bhagini, niccabhattikā”ti. “But, Sister, we’ve come for the regular meal.”
“Jānāmi, ayyā, niccabhattikāti. “I know. Api cāhaṁ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. But yesterday I was told by the head of the household to serve you like this. Bhuñjatha, bhante”ti. Please eat.”
Atha kho mettiyabhūmajakā bhikkhū—They said to each other, “hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike. “Yesterday this householder came to the monastery and spoke with Dabba. Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti. Dabba must be responsible for this split between the householder and us.” Te teneva domanassena na cittarūpaṁ bhuñjiṁsu. And because they were dejected, they did not eat as much as they had intended. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā. When they had eaten their meal and returned from alms round, they put their bowls and robes away, and squatted on their heels outside the monastery gatehouse, using their upper robes as a back-and-knee strap. They were silent and humiliated, their shoulders drooping and their heads down, glum and speechless.
ms1V_1569Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—Just then the nun Mettiyā came to them and said, “vandāmi, ayyā”ti. “My respectful greetings to you, Venerables.” Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. But they did not respond. Dutiyampi kho …pe… A second time tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—and a third time she said “vandāmi, ayyā”ti. the same thing, Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. but they still did not respond.
“Kyāhaṁ ayyānaṁ aparajjhāmi? “Have I done something wrong? Kissa maṁ ayyā nālapantī”ti? Why don’t you respond?”
“Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī”ti? “It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”
“Kyāhaṁ, ayyā, karomī”ti? “But what can I do?”
“Sace kho tvaṁ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṁ mallaputtaṁ nāsāpeyyā”ti. “If you like, you could make the Buddha expel Dabba.”
“Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti? “And how can I do that?”
“Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṁ evaṁ vadehi—“Go to the Buddha and say, ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. ‘Venerable Sir, this isn’t proper or appropriate. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. There’s fear, distress, and oppression in this district, where none of these should exist. Yato nivātaṁ tato savātaṁ. From where one would expect security, there’s insecurity. Udakaṁ maññe ādittaṁ. It’s as if water is burning. Ayyenamhi dabbena mallaputtena dūsitā’”ti. Venerable Dabba the Mallian has raped me.’”
“Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Saying, “Alright, Venerables,” she went to the Buddha, bowed, Ekamantaṁ ṭhitā kho sā mettiyā bhikkhunī bhagavantaṁ etadavoca—and then repeated what she had been told to say. “idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. Yato nivātaṁ tato savātaṁ. Udakaṁ maññe ādittaṁ. Ayyenamhi dabbena mallaputtena dūsitā”ti.
ms1V_1570Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti? “Dabba, do you remember doing as the nun Mettiyā says?”
“Yathā maṁ, bhante, bhagavā jānātī”ti. “Venerable Sir, you know what I’m like.”
Dutiyampi kho bhagavā …pe… A second and tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—a third time the Buddha asked “sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti? the same question “Yathā maṁ, bhante, bhagavā jānātī”ti. and got the same response. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. He then said, “Dabba, the Dabbas don’t give such evasive answers. Sace tayā kataṁ katanti vadehi, If it was done by you, say so; sace tayā akataṁ akatanti vadehī”ti. if it wasn’t, then say that.”
“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti. “Since I was born, Sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
Atha kho bhagavā bhikkhū āmantesi—The Buddha addressed the monks: “tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha. “Well then, monks, expel the nun Mettiyā, Ime ca bhikkhū anuyuñjathā”ti. and call these monks to account.” Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. The Buddha then got up from his seat and entered his dwelling.
ms1V_1571Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ. When the monks had expelled the nun Mettiyā, Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—the monks Mettiya and Bhūmajaka said to them, “māvuso, mettiyaṁ bhikkhuniṁ nāsetha. “Don’t expel the nun Mettiyā; Na sā kiñci aparajjhati. she’s done nothing wrong. Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti. She was urged on by us. We were angry and displeased, and trying to get Dabba to leave the monastic life.”
“Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti? “But did you groundlessly charge Venerable Dabba with an offense entailing expulsion?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessantī”ti. “How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with an offense entailing expulsion?”
ms1V_1572Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … “kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1573“Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya—‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti, ‘If a monk who is angry and displeased groundlessly charges a monk with an offense entailing expulsion, aiming to make him leave the monastic life, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti. and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill will, he commits an offense entailing suspension.’”
Definitions
Permutations
Permutations part 1
Doing the accusing oneself
ms1V_1588Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve seen that you’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1589Asutassa hoti—Although he has not heard it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1590Aparisaṅkitassa hoti—Although he does not suspect it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi, “I suspect that you’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1591Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1592Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“diṭṭho mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve seen and I suspect that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1593Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“diṭṭho mayā suto ca parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve seen and I’ve heard and I suspect that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1594Asutassa hoti—Although he has not heard it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“suto mayā parisaṅkito ca …pe… “I’ve heard and I suspect …” … suto mayā diṭṭho ca …pe… “I’ve heard and I’ve seen …” … suto mayā parisaṅkito ca diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve heard and I suspect and I’ve seen that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1595Aparisaṅkitassa hoti—Although he does not suspect it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he accuses someone of having committed an offense entailing expulsion: Tañce codeti—“parisaṅkito mayā diṭṭho ca …pe… “I suspect and I’ve seen …” … parisaṅkito mayā suto ca …pe… “I suspect and I’ve heard …” … parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1596Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. He has seen that someone has committed an offense entailing expulsion, Tañce codeti—but he accuses him like this: “suto mayā pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1597Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. He has seen that someone has committed an offense entailing expulsion, Tañce codeti—but he accuses him like this: “parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I suspect that you’ve committed an offense entailing expulsion …” … suto mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve heard and I suspect that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1598Sutassa hoti—He has heard “pārājikaṁ dhammaṁ ajjhāpanno”ti. that someone has committed an offense entailing expulsion, Tañce codeti—but he accuses him like this: “parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I suspect that you’ve committed an offense entailing expulsion …” … diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve seen that you’ve committed an offense entailing expulsion …” … parisaṅkito mayā diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I suspect and I’ve seen that you’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1599Parisaṅkitassa hoti—He suspects “pārājikaṁ dhammaṁ ajjhāpanno”ti. that someone has committing an offense entailing expulsion, Tañce codeti—but he accuses him like this: “diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve seen that you’ve committed an offense entailing expulsion …” … suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve heard that you’ve committed an offense entailing expulsion …” … diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi …pe… You’re not an ascetic, not a Sakyan monastic. …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1600Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. He has seen someone committing an offense entailing expulsion, Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. Tañce codeti—If he then accuses him like this: “parisaṅkito mayā diṭṭho ca …pe… “I suspect and I’ve seen …” … parisaṅkito mayā suto ca …pe… “I suspect and I’ve heard …” … parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
Getting someone else to do the accusing
ms1V_1601Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: Tañce codāpeti—“diṭṭhosi, “You’ve been seen. pārājikaṁ dhammaṁ ajjhāpannosi, You’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1602Asutassa hoti—Although he has not heard it … “pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… aparisaṅkitassa hoti—Although he does not suspect it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he has someone accused of having committed an offense entailing expulsion: Tañce codāpeti—“parisaṅkitosi, “You’re suspected. pārājikaṁ dhammaṁ ajjhāpannosi …pe… You’ve committed an offense entailing expulsion. …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1603Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: Tañce codāpeti—“diṭṭhosi sutosi …pe… “You’ve been seen and you’ve been heard …” … diṭṭhosi parisaṅkitosi …pe… “You’ve been seen and you’re suspected …” … diṭṭhosi sutosi parisaṅkitosi, “You’ve been seen and you’ve been heard and you’re suspected. pārājikaṁ dhammaṁ ajjhāpannosi …pe… You’ve committed an offense entailing expulsion …” … asutassa hoti—Although he has not heard it … “pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… aparisaṅkitassa hoti—Although he does not suspect it, “pārājikaṁ dhammaṁ ajjhāpanno”ti. he has someone accused of having committed an offense entailing expulsion: Tañce codāpeti—“parisaṅkitosi, diṭṭhosi …pe… “You’re suspected and you’ve been seen …” … parisaṅkitosi, sutosi …pe… “You’re suspected and you’ve been heard …” … parisaṅkitosi, diṭṭhosi, sutosi, “You’re suspected and you’ve been seen and you’ve been heard. pārājikaṁ dhammaṁ ajjhāpannosi, You’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1604Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. He has seen that someone has committed an offense entailing expulsion, Tañce codāpeti—but he has him accused like this: “sutosi …pe… “You’ve been heard …” … tañce codāpeti—but he has him accused like this: “parisaṅkitosi …pe… “You’re suspected …” … tañce codāpeti—but he has him accused like this: “sutosi, parisaṅkitosi, “You’ve been heard and you’re suspected. pārājikaṁ dhammaṁ ajjhāpannosi, You’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1605Sutassa hoti—He has heard “pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… that someone has committed an offense entailing expulsion … parisaṅkitassa hoti—He suspects “pārājikaṁ dhammaṁ ajjhāpanno”ti. that someone has committed an offense entailing expulsion, Tañce codāpeti—but he has him accused like this: “diṭṭhosi …pe… “You’ve been seen …” … tañce codāpeti—but he has him accused like this: “sutosi …pe… “You’ve been heard …” … tañce codāpeti—but he has him accused like this: “diṭṭhosi, sutosi, “You’ve been seen and you’ve been heard. pārājikaṁ dhammaṁ ajjhāpannosi, You’ve committed an offense entailing expulsion. assamaṇosi …pe… You’re not a monastic …” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
ms1V_1606Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. He has seen that someone has committed an offense entailing expulsion, Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. Tañce codāpeti—If he then has him accused like this: “parisaṅkitosi, diṭṭhosi …pe… “You’re suspected and you’ve been seen …” parisaṅkitaṁ pamuṭṭho hoti, … he is confused about what he suspects. tañce codāpeti—If he then has him accused like this: “parisaṅkitosi sutosi …pe… “You’re suspected and you’ve been heard …” parisaṅkitaṁ pamuṭṭho hoti, … he is confused about what he suspects. tañce codāpeti—If he then has him accused like this: “parisaṅkitosi, diṭṭhosi, sutosi, “You’re suspected and you’ve been seen and you’ve been heard. pārājikaṁ dhammaṁ ajjhāpannosi, You’ve committed an offense entailing expulsion. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” āpatti vācāya, vācāya saṅghādisesassa. For each statement, he commits an offense entailing suspension.
Permutations part 2
Summary
ms1V_1607Asuddhe suddhadiṭṭhi, Someone is impure, but viewed as pure; suddhe asuddhadiṭṭhi, someone is pure, but viewed as impure; asuddhe asuddhadiṭṭhi, someone is impure and viewed as impure; suddhe suddhadiṭṭhi. someone is pure and viewed as pure.
Exposition
Impure but viewed as pure
ms1V_1608Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct.
ms1V_1609Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension.
ms1V_1610Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.
ms1V_1611Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.
Pure but viewed as impure
ms1V_1612Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct.
ms1V_1613Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense.
ms1V_1614Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.
ms1V_1615Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa. If one views him as impure, then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.
Impure and viewed as impure
ms1V_1616Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct.
ms1V_1617Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense.
ms1V_1618Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.
ms1V_1619Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. An impure person has committed an offense entailing expulsion. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa. If one views him as impure, and then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.
Pure and viewed as pure
ms1V_1620Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct.
ms1V_1621Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension.
ms1V_1622Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. A pure person has not committed an offense entailing expulsion. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.
ms1V_1623Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa. A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.
Non-offenses
ms1V_1624Anāpatti—There is no offense: suddhe asuddhadiṭṭhissa, if he views a pure person as impure; asuddhe asuddhadiṭṭhissa, if he views an impure person as impure; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1625Amūlakasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on groundless, the eighth, is finished.
Origin story
ms1V_1626Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena kho pana samayena mettiyabhūmajakā bhikkhū gijjhakūṭā pabbatā orohantā addasaṁsu chagalakaṁ ajikāya vippaṭipajjantaṁ. the monks Mettiya and Bhūmajaka were descending from the Vulture Peak when they saw two goats copulating. Disvāna evamāhaṁsu—They said to each other, “handa mayaṁ, āvuso, imaṁ chagalakaṁ dabbaṁ mallaputtaṁ nāma karoma. “Let’s give the he-goat the name Dabba the Mallian Imaṁ ajikaṁ mettiyaṁ nāma bhikkhuniṁ karoma. and the she-goat the name Mettiyā the nun. Evaṁ mayaṁ voharissāma. We can then say, Pubbe mayaṁ, āvuso, dabbaṁ mallaputtaṁ sutena avocumhā. ‘Previously we spoke of what we had heard, Idāni pana amhehi sāmaṁ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto”ti. but now we’ve seen Dabba copulating with the nun Mettiyā.’” Te taṁ chagalakaṁ dabbaṁ mallaputtaṁ nāma akaṁsu. They then gave them those names Taṁ ajikaṁ mettiyaṁ nāma bhikkhuniṁ akaṁsu. Te bhikkhūnaṁ ārocesuṁ—and told the monks, “pubbe mayaṁ, āvuso, dabbaṁ mallaputtaṁ sutena avocumhā. “Previously we spoke of what we had heard, Idāni pana amhehi sāmaṁ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto”ti. but now we’ve seen Dabba copulating with the nun Mettiyā.”
Bhikkhū evamāhaṁsu—The monks replied, “māvuso, evaṁ avacuttha. “Don’t say such things. Nāyasmā dabbo mallaputto evaṁ karissatī”ti. Venerable Dabba wouldn’t do that.”
ms1V_1627Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. The monks told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “sarasi tvaṁ, dabba, evarūpaṁ kattā yathayime bhikkhū āhaṁsū”ti? “Dabba, do you remember doing as these monks say?”
“Yathā maṁ, bhante, bhagavā jānātī”ti. “Venerable Sir, you know what I’m like.”
Dutiyampi kho bhagavā …pe… A second tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—and a third time the Buddha asked “sarasi tvaṁ, dabba, evarūpaṁ kattā yathayime bhikkhū āhaṁsū”ti? the same question “Yathā maṁ, bhante, bhagavā jānātī”ti. and got the same response. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. He then said, “Dabba, the Dabbas don’t give such evasive answers. Sace tayā kataṁ katanti vadehi, If it was done by you, say so; sace tayā akataṁ akatanti vadehī”ti. if it wasn’t done by you, then say that.”
“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunadhammaṁ paṭisevitā, pageva jāgaro”ti. “Since I was born, Sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, ime bhikkhū anuyuñjathā”ti. “Well then, monks, call those monks to account.” Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. And the Buddha got up from his seat and entered his dwelling.
ms1V_1628Atha kho te bhikkhū mettiyabhūmajake bhikkhū anuyuñjiṁsu. The monks then questioned Mettiya and Bhūmajaka, who told them what had happened. Te bhikkhūhi anuyuñjīyamānā bhikkhūnaṁ etamatthaṁ ārocesuṁ—The monks said, “kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsethā”ti? “So did you charge Venerable Dabba with an offense entailing expulsion, using an unrelated legal issue as a pretext?”
“Evamāvuso”ti. “Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsessantī”ti. “How could Mettiya and Bhūmajaka charge Venerable Dabba with an offense entailing expulsion, using an unrelated legal issue as a pretext?”
ms1V_1629Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … “kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1630“Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya— ‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti. ‘If a monk who is angry and displeased, uses an unrelated legal issue as a pretext to charge a monk with an offense entailing expulsion, aiming to make him leave the monastic life, Tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṁ adhikaraṇaṁ hoti koci deso lesamatto upādinno, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti. and then after some time, whether he is questioned or not, it is clear that the legal issue is unrelated and was used as a pretext, and he admits to his ill will, he commits an offense entailing suspension.’”
Definitions
āpattaññabhāgiyaṁ vā hoti adhikaraṇaññabhāgiyaṁ vā. It is either unrelated in regard to offenses or unrelated in regard to legal issues.
Kathaṁ adhikaraṇaṁ adhikaraṇassa aññabhāgiyaṁ? How is a legal issue unrelated to a legal issue? Vivādādhikaraṇaṁ anuvādādhikaraṇassa āpattādhikaraṇassa kiccādhikaraṇassa aññabhāgiyaṁ. A legal issue arising from a dispute is unrelated to a legal issue arising from an accusation, a legal issue arising from an offense, and a legal issue arising from business. Anuvādādhikaraṇaṁ āpattādhikaraṇassa kiccādhikaraṇassa vivādādhikaraṇassa aññabhāgiyaṁ. A legal issue arising from an accusation is unrelated to a legal issue arising from an offense, a legal issue arising from business, and a legal issue arising from a dispute. Āpattādhikaraṇaṁ kiccādhikaraṇassa vivādādhikaraṇassa anuvādādhikaraṇassa aññabhāgiyaṁ. A legal issue arising from an offense is unrelated to a legal issue arising from business, a legal issue arising from a dispute, and a legal issue arising from an accusation. Kiccādhikaraṇaṁ vivādādhikaraṇassa anuvādādhikaraṇassa āpattādhikaraṇassa aññabhāgiyaṁ. A legal issue arising from business is unrelated to a legal issue arising from a dispute, a legal issue arising from an accusation, and a legal issue arising from an offense. Evaṁ adhikaraṇaṁ adhikaraṇassa aññabhāgiyaṁ. It is in this way that a legal issue is unrelated to a legal issue.
ms1V_1636Kathaṁ adhikaraṇaṁ adhikaraṇassa tabbhāgiyaṁ? How is a legal issue related to a legal issue? Vivādādhikaraṇaṁ vivādādhikaraṇassa tabbhāgiyaṁ. A legal issue arising from a dispute is related to a legal issue arising from a dispute. Anuvādādhikaraṇaṁ anuvādādhikaraṇassa tabbhāgiyaṁ. A legal issue arising from an accusation is related to a legal issue arising from an accusation. Āpattādhikaraṇaṁ āpattādhikaraṇassa siyā tabbhāgiyaṁ siyā aññabhāgiyaṁ. A legal issue arising from an offense may be either related or unrelated to a legal issue arising from an offense.
ms1V_1637Kathaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa aññabhāgiyaṁ? How is a legal issue arising from an offense unrelated to a legal issue arising from an offense? Methunadhammapārājikāpatti adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā aññabhāgiyā. An offense entailing expulsion in regard to sexual intercourse is unrelated to an offense entailing expulsion in regard to stealing, an offense entailing expulsion in regard to a human being, and an offense entailing expulsion in regard to a superhuman quality. Adinnādānapārājikāpatti manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā aññabhāgiyā. An offense entailing expulsion in regard to stealing is unrelated to an offense entailing expulsion in regard to a human being, an offense entailing expulsion in regard to a superhuman quality, and an offense entailing expulsion in regard to sexual intercourse. Manussaviggahapārājikāpatti uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā aññabhāgiyā. An offense entailing expulsion in regard to a human being is unrelated to an offense entailing expulsion in regard to a superhuman quality, an offense entailing expulsion in regard to sexual intercourse, and an offense entailing expulsion in regard to stealing. Uttarimanussadhammapārājikāpatti methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā aññabhāgiyā. An offense entailing expulsion in regard to a superhuman quality is unrelated to an offense entailing expulsion in regard to sexual intercourse, an offense entailing expulsion in regard to stealing, and an offense entailing expulsion in regard to a human being. Evaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa aññabhāgiyaṁ. It is in this way that a legal issue arising from an offense is unrelated to a legal issue arising from an offense.
ms1V_1638Kathaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa tabbhāgiyaṁ? How is a legal issue arising from an offense related to a legal issue arising from an offense? Methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā. An offense entailing expulsion in regard to sexual intercourse is related to an offense entailing expulsion in regard to sexual intercourse. Adinnādānapārājikāpatti adinnādānapārājikāpattiyā tabbhāgiyā. An offense entailing expulsion in regard to stealing is related to an offense entailing expulsion in regard to stealing. Manussaviggahapārājikāpatti manussaviggahapārājikāpattiyā tabbhāgiyā. An offense entailing expulsion in regard to a human being is related to an offense entailing expulsion in regard to a human being. Uttarimanussadhammapārājikāpatti uttarimanussadhammapārājikāpattiyā tabbhāgiyā. An offense entailing expulsion in regard to a superhuman quality is related to an offense entailing expulsion in regard to a superhuman quality. Evaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa tabbhāgiyaṁ. It is in this way that a legal issue arising from an offense is related to a legal issue arising from an offense.
ms1V_1639Kiccādhikaraṇaṁ kiccādhikaraṇassa tabbhāgiyaṁ. A legal issue arising from business is related to a legal issue arising from business. Evaṁ adhikaraṇaṁ adhikaraṇassa tabbhāgiyaṁ. It is in this way that a legal issue is related to a legal issue.
leso nāma dasa lesā— jātileso, nāmaleso, gottaleso, liṅgaleso, āpattileso, pattaleso, cīvaraleso, upajjhāyaleso, ācariyaleso, senāsanaleso. A pretext: there are ten kinds of pretext—the pretext of caste, the pretext of name, the pretext of family, the pretext of characteristic, the pretext of offense, the pretext of almsbowl, the pretext of robe, the pretext of preceptor, the pretext of teacher, the pretext of dwelling.
Permutations
Doing the accusing oneself
ms1V_1662Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese saṅghādisesadiṭṭhi hoti. A monk sees a second monk committing an offense entailing suspension, and the first monk regards it as an offense entailing suspension. Tañce pārājikena codeti—If he then accuses him of an offense entailing expulsion, saying, “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1663Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti …pe… A monk sees a second monk committing an offense entailing suspension, but the first monk regards it as a serious offense … pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti … but the first monk regards it as an offense of wrong conduct … dubbhāsitadiṭṭhi hoti. but the first monk regards it as an offense of wrong speech. Tañce pārājikena codeti—If he then accuses him of an offense entailing expulsion, saying, “assamaṇosi …pe… “You’re not a monastic …” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1664Bhikkhu thullaccayaṁ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti …pe… A monk sees a second monk committing a serious offense, and the first monk regards it as a serious offense … thullaccaye pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti … but the first monk regards it as an offense of wrong conduct … dubbhāsitadiṭṭhi hoti … but the first monk regards it as an offense of wrong speech … saṅghādisesadiṭṭhi hoti. but the first monk regards it as an offense entailing suspension. Tañce pārājikena codeti—If he then accuses him of an offense entailing expulsion, saying, “assamaṇosi …pe… “You’re not a monastic …” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1665Bhikkhu pācittiyaṁ …pe… A monk sees a second monk committing an offense entailing confession … pāṭidesanīyaṁ … an offense entailing acknowledgment … dukkaṭaṁ … an offense of wrong conduct … dubbhāsitaṁ ajjhāpajjanto diṭṭho hoti, dubbhāsite dubbhāsitadiṭṭhi hoti …pe… an offense of wrong speech, and the first monk regards it as an offense of wrong speech … dubbhāsite saṅghādisesadiṭṭhi hoti … but the first monk regards it as an offense entailing suspension … thullaccayadiṭṭhi hoti … but the first monk regards it as a serious offense … pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti. but the first monk regards it as an offense of wrong conduct. Tañce pārājikena codeti—If he then accuses him of an offense entailing expulsion, saying, “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1666Ekekaṁ mūlaṁ kātuna cakkaṁ bandhitabbaṁ. The permutation series is to be linked by doing the items one by one.
Getting someone else to do the accusing
ms1V_1667Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti saṅghādisese saṅghādisesadiṭṭhi hoti. A monk sees a second monk committing an offense entailing suspension and the first monk regards it as an offense entailing suspension. Tañce pārājikena codāpeti—If he then has him accused of an offense entailing expulsion, saying, “assamaṇosi …pe… “You’re not a monastic …” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1668Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti …pe… A monk sees a second monk committing an offense entailing suspension, but the first monk regards it as a serious offense … pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti … but the first monk regards it as an offense of wrong conduct … dubbhāsitadiṭṭhi hoti. but the first monk regards it as an offense of wrong speech. Tañce pārājikena codāpeti—If he then has him accused of an offense entailing expulsion, saying, “assamaṇosi …pe… “You’re not a monastic …” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1669Bhikkhu thullaccayaṁ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti …pe… A monk sees a second monk committing a serious offense, and the first monk regards it as a serious offense … thullaccaye pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti … but the first monk regards it as an offense of wrong conduct … dubbhāsitadiṭṭhi hoti … but the first monk regards it as an offense of wrong speech … saṅghādisesadiṭṭhi hoti. but the first monk regards it as an offense entailing suspension. Tañce pārājikena codāpeti—If he then has him accused of an offense entailing expulsion, saying, “assamaṇosi …pe… “You’re not a monastic …” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
ms1V_1670Bhikkhu pācittiyaṁ …pe… A monk sees a second monk committing an offense entailing confession … pāṭidesanīyaṁ … an offense entailing acknowledgment … dukkaṭaṁ … an offense of wrong conduct … dubbhāsitaṁ ajjhāpajjanto diṭṭho hoti dubbhāsite dubbhāsitadiṭṭhi hoti …pe… an offense of wrong speech, and the first monk regards it as an offense of wrong speech … dubbhāsite saṅghādisesadiṭṭhi hoti … but the first monk regards it as an offense entailing suspension … thullaccayadiṭṭhi hoti … but the first monk regards it as a serious offense … pācittiyadiṭṭhi hoti … but the first monk regards it as an offense entailing confession … pāṭidesanīyadiṭṭhi hoti … but the first monk regards it as an offense entailing acknowledgment … dukkaṭadiṭṭhi hoti. but the first monk regards it as an offense of wrong conduct. Tañce pārājikena codāpeti—If he then has him accused of an offense entailing expulsion, saying, “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic. natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa. thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.
Non-offenses
ms1V_1671Anāpatti—There is no offense: tathāsaññī codeti vā codāpeti vā, if he accuses or has someone accused in accordance with his own perception; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1672(Aññabhāgiya) Kiñcilesasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on a (unrelated) pretext, the ninth, is finished.
Origin story
ms1V_1673Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṁ kaṭamodakatissakaṁ khaṇḍadeviyā puttaṁ samuddadattaṁ etadavoca—Devadatta went to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā-putta, and Samuddadatta. He said to them, “etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti. “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.”
Evaṁ vutte, kokāliko devadattaṁ etadavoca—Kokālika said to Devadatta, “samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. “The ascetic Gotama is powerful and mighty. Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti? How can we do this?”
“Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma—“Well, let’s go to the ascetic Gotama and request five things: ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. ‘In many ways, Venerable Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. And there are five things that lead to just that: Sādhu, bhante, bhikkhū It would be good, Sir,
Imāni samaṇo gotamo nānujānissati. The ascetic Gotama won’t allow this. Te mayaṁ imehi pañcahi vatthūhi janaṁ saññāpessāmāti. We’ll then be able to win people over with these five points.”
Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, Lūkhapasannā hi, āvuso, manussā”ti. for people have confidence in austerity.”
ms1V_1674Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Devadatta and his followers then went to the Buddha, bowed, and sat down, Ekamantaṁ nisinno kho devadatto bhagavantaṁ etadavoca—and Devadatta made his request. “bhagavā, bhante, anekapariyāyena appicchassa …pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya …pe… vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya vajjaṁ naṁ phuseyya …pe… yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ, yo macchamaṁsaṁ khādeyya vajjaṁ naṁ phuseyyā”ti. “Alaṁ, devadatta, The Buddha replied, “No, Devadatta. yo icchati āraññiko hotu, yo icchati gāmante viharatu; Those who wish may stay in the wilderness, and those who wish may live near inhabited areas. yo icchati piṇḍapātiko hotu, yo icchati nimantanaṁ sādiyatu; Those who wish may eat only almsfood, and those who wish may accept invitational meals. yo icchati paṁsukūliko hotu, yo icchati gahapaticīvaraṁ sādiyatu. Those who wish may be rag-robe wearers, and those who wish may accept robe-cloth from householders. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṁ anuññātaṁ, tikoṭiparisuddhaṁ macchamaṁsaṁ—I have allowed the foot of a tree as resting place for eight months of the year, as well as fish and meat that are pure in three respects: adiṭṭhaṁ asutaṁ aparisaṅkitan”ti. one hasn’t seen, heard, or suspected that the animal was specifically killed to feed a monastic.”
Atha kho devadatto—Devadatta thought, “na bhagavā imāni pañca vatthūni anujānātī”ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. “The Buddha doesn’t allow the five points.” Glad and elated, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left with his followers.
ms1V_1675Atha kho devadatto sapariso rājagahaṁ pavisitvā pañcahi vatthūhi janaṁ saññāpesi—Devadatta then entered Rājagaha and won people over with the five points, “mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā— ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattanti. Sādhu, bhante, bhikkhū yāvajīvaṁ āraññikā assu; yo gāmantaṁ osareyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ piṇḍapātikā assu; yo nimantanaṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ paṁsukūlikā assu; yo gahapaticīvaraṁ sādiyeyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ rukkhamūlikā assu; yo channaṁ upagaccheyya, vajjaṁ naṁ phuseyya. Yāvajīvaṁ macchamaṁsaṁ na khādeyyuṁ; yo macchamaṁsaṁ khādeyya, vajjaṁ naṁ phuseyyā’ti. Imāni samaṇo gotamo nānujānāti. saying, “The ascetic Gotama doesn’t agree to them, Te mayaṁ imehi pañcahi vatthūhi samādāya vattāmā”ti. but we practice in accordance with them.”
ms1V_1676Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṁsu—The foolish people with little faith and confidence said, “ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, “These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. But the ascetic Gotama is extravagant and has chosen a life of indulgence.” Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti—But the wise people who had faith and confidence complained and criticized Devadatta, “kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā”ti. “How can Devadatta pursue schism in the Sangha of the Buddha? How can he break its authority?”
ms1V_1677Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the criticism of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him “kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti. in the same way.
ms1V_1678Atha kho te bhikkhū devadattaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking Devadatta in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Devadatta: “saccaṁ kira tvaṁ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti? “Is it true, Devadatta, that you are doing this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1679“Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo—‘If a monk pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the monks should correct him like this, ‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If that monk continues as before, the monks should press him up to three times to make him stop. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; If he then stops, all is well. no ce paṭinissajjeyya, saṅghādiseso”ti. If he does not stop, he commits an offense entailing suspension.’”
Definitions
ms1V_1689aññehi bhikkhūhi. Ye passanti, ye suṇanti, tehi vattabbo—other monks, those who see it or hear it. They should correct him like this:
“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Sametāyasmā saṅghena. Stay with the Sangha, Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”
Dutiyampi vattabbo. And they should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he stops, all is well. no ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct.
Sutvā na vadanti, āpatti dukkaṭassa. If those who heard about it do not say anything, they commit an offense of wrong conduct.
So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—That monk, even if he has to be pulled into the Sangha, should be corrected like this:
“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi. “Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Sametāyasmā saṅghena. Stay with the Sangha, Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”
Dutiyampi vattabbo. They should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he stops, all is well. no ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct.
“evañca pana, bhikkhave, samanubhāsitabbo. “And, monks, he should be pressed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1690‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. The monk so-and-so is pursuing schism in the united Sangha. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. If it seems appropriate to the Sangha, the Sangha should press him to make him stop. Esā ñatti. This is the motion.
ms1V_1691Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. The monk so-and-so is pursuing schism in the united Sangha. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses him to make him stop. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1692Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter: … tatiyampi etamatthaṁ vadāmi—For the third time I speak on this matter: suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. The monk so-and-so is pursuing schism in the united Sangha. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses him to make him stop. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1693Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. The Sangha has pressed monk so-and-so to make him stop. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_1694Ñattiyā dukkaṭaṁ, After the motion, he commits an offense of wrong conduct. dvīhi kammavācāhi thullaccayā, After each of the first two announcements, he commits a serious offense. kammavācāpariyosāne āpatti saṅghādisesassa. When the last announcement is finished, he commits an offense entailing suspension. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.
Permutations
ms1V_1696Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension.
ms1V_1697Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.
ms1V_1698Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.
ms1V_1699Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.
ms1V_1700Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.
ms1V_1701Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms1V_1702Anāpatti—There is no offense: asamanubhāsantassa, if he has not been pressed; paṭinissajjantassa, if he stops; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
ms1V_1703Saṅghabhedasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on schism in the Sangha, the tenth, is finished.
Origin story
ms1V_1704Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena devadatto saṅghabhedāya parakkamati cakkabhedāya. At that time Devadatta was pursuing schism in the Sangha, a break in authority. Bhikkhū evamāhaṁsu—The monks were saying, “adhammavādī devadatto, avinayavādī devadatto. “Devadatta speaks contrary to the Teaching and the training. Kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā”ti. How can he pursue schism in the Sangha?”
Evaṁ vutte, kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto te bhikkhū etadavocuṁ—But Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyā-putta, and Samuddadatta said to those monks, “māyasmanto evaṁ avacuttha. “No, Venerables, Dhammavādī devadatto, vinayavādī devadatto. Devadatta speaks in accordance with the Teaching and the training. Amhākañca devadatto chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṁ khamatī”ti. And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā”ti. “How can these monks support Devadatta’s pursuit of schism in the Sangha?”
ms1V_1705Atha kho te bhikkhū te anuvattake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā honti vaggavādakā”ti? “Is it true, monks, that there are monks who support this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā. “Monks, how can those foolish men support this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1706“Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā. Te evaṁ vadeyyuṁ—‘That monk may have one, two, or three monks who side with him and support him, and they may say, ‘māyasmanto etaṁ bhikkhuṁ kiñci avacuttha. “Venerables, don’t correct this monk. Dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu. He speaks in accordance with the Teaching and the training. Amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṁ khamatī’ti, And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.” te bhikkhū bhikkhūhi evamassu vacanīyā—The monks should correct those monks like this, ‘māyasmanto evaṁ avacuttha, “No, Venerables, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, this monk speaks contrary to the Teaching and the training. māyasmantānampi saṅghabhedo ruccittha, And don’t consent to schism in the Sangha. sametāyasmantānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.” Evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṁ, te bhikkhū bhikkhūhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya. If those monks still continue as before, the monks should press them up to three times to make them stop. Yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ, If they then stop, all is well. no ce paṭinissajjeyyuṁ, saṅghādiseso”ti. If they do not stop, they commit an offense entailing suspension.’”
Definitions
ms1V_1714aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbā—other monks, those who see it or hear about it. They should correct them like this:
“māyasmanto evaṁ avacuttha. “No, Venerables, Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. this monk speaks contrary to the Teaching and the training. Māyasmantānampi saṅghabhedo ruccittha. And don’t consent to schism in the Sangha. Sametāyasmantānaṁ saṅghena. Stay with the Sangha, Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”
Dutiyampi vattabbā. And they should correct them a second Tatiyampi vattabbā. and a third time. Sace paṭinissajjanti, iccetaṁ kusalaṁ; If they stop, all is well. no ce paṭinissajjanti, āpatti dukkaṭassa. If they do not stop, they commit an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa. If those who hear about it do not say anything, they commit an offense of wrong conduct.
Te bhikkhū saṅghamajjhampi ākaḍḍhitvā vattabbā—Those monks, even if they have to be pulled into the Sangha, should be corrected like this:
“māyasmanto evaṁ avacuttha. “No, Venerables, Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. this monk speaks contrary to the Teaching and the training. Māyasmantānampi saṅghabhedo ruccittha. And don’t consent to schism in the Sangha. Sametāyasmantānaṁ saṅghena. Stay with the Sangha, Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti. for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.”
Dutiyampi vattabbā. They should correct them a second Tatiyampi vattabbā. and a third time. Sace paṭinissajjanti, iccetaṁ kusalaṁ; If they stop, all is well. no ce paṭinissajjanti, āpatti dukkaṭassa. If they do not stop, they commit an offense of wrong conduct.
“Evañca pana, bhikkhave, samanubhāsitabbā. “And, monks, they should be pressed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1715‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Itthannāmo ca itthanāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. Te taṁ vatthuṁ na paṭinissajjanti. And they keep on doing it. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāseyya tassa vatthussa paṭinissaggāya. If it seems appropriate to the Sangha, the Sangha should press them to make them stop. Esā ñatti. This is the motion.
ms1V_1716Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. Te taṁ vatthuṁ na paṭinissajjanti. And they keep on doing it. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses them to make them stop. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing them to make them stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1717Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter: … tatiyampi etamatthaṁ vadāmi—For the third time I speak on this matter: suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Monks so-and-so and so-and-so are siding with and supporting monk so-and-so who is pursuing schism in the Sangha. Te taṁ vatthuṁ na paṭinissajjanti. And they keep on doing it. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses them to make them stop. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing them to make them stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1718Samanubhaṭṭhā saṅghena itthannāmo ca itthannāmo ca bhikkhū tassa vatthussa paṭinissaggāya. The Sangha has pressed monks so-and-so and so-and-so to make them stop. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_1719Ñattiyā dukkaṭaṁ, After the motion, they commit an offense of wrong conduct. dvīhi kammavācāhi thullaccayā, After each of the first two announcements, they commit a serious offense. kammavācāpariyosāne āpatti saṅghādisesassa. When the last announcement is finished, they commit an offense entailing suspension. Saṅghādisesaṁ ajjhāpajjantānaṁ ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. For those who commit the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled. Dve tayo ekato samanubhāsitabbā, taduttari na samanubhāsitabbā. Two or three may be pressed together, but not more than that.
Permutations
ms1V_1721Dhammakamme dhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa. If it is a legitimate legal procedure, and they perceive it as such, and they do not stop, they commit an offense entailing suspension.
ms1V_1722Dhammakamme vematikā na paṭinissajjanti, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but they are unsure of it, and they do not stop, they commit an offense entailing suspension.
ms1V_1723Dhammakamme adhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but they perceive it as illegitimate, and they do not stop, they commit an offense entailing suspension.
ms1V_1724Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but they perceive it as legitimate, they commit an offense of wrong conduct.
ms1V_1725Adhammakamme vematikā, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but they are unsure of it, they commit an offense of wrong conduct.
ms1V_1726Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and they perceive it as such, they commit an offense of wrong conduct.
Non-offenses
ms1V_1727Anāpatti—There is no offense: asamanubhāsantānaṁ, if they have not been pressed; paṭinissajjantānaṁ, if they stop; ummattakānaṁ, if they are insane; khittacittānaṁ, if they are deranged; vedanāṭṭānaṁ, if they are overwhelmed by pain; ādikammikānanti. if they are the first offenders.
ms1V_1728Bhedānuvattakasikkhāpadaṁ niṭṭhitaṁ ekādasamaṁ. The training rule on supporting a schism, the eleventh, is finished.
Origin story
ms1V_1729Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena kho pana samayena āyasmā channo anācāraṁ ācarati. Venerable Channa was misbehaving. Bhikkhū evamāhaṁsu—The monks would tell him, “māvuso channa, evarūpaṁ akāsi. “Don’t do that; Netaṁ kappatī”ti. it’s not allowable,” So evaṁ vadeti—and he would reply, “kiṁ nu kho nāma tumhe, āvuso, maṁ vattabbaṁ maññatha? “Who are you to correct me? Ahaṁ kho nāma tumhe vadeyyaṁ. I should correct you! Amhākaṁ buddho amhākaṁ dhammo The Buddha is mine; the Teaching is mine. amhākaṁ ayyaputtena dhammo abhisamito. The Master realized the Truth because of me. Seyyathāpi nāma mahāvāto vāyanto tiṇakaṭṭhapaṇṇasaṭaṁ ekato ussāreyya, seyyathā vā pana nadī pabbateyyā saṅkhasevālapaṇakaṁ ekato ussāreyya; Just as grass, sticks, and fallen leaves are whirled up by a strong wind all at once, just as various water plants are whirled up by a mountain stream all at once, evameva tumhe nānānāmā nānāgottā nānājaccā nānākulā pabbajitā ekato ussāritā. so too have you–after going forth with various names, various families, various castes, various households–been lifted up all at once. Kiṁ nu kho nāma tumhe, āvuso, maṁ vattabbaṁ maññatha? So, who are you to correct me? Ahaṁ kho nāma tumhe vadeyyaṁ. I should correct you! Amhākaṁ buddho amhākaṁ dhammo The Buddha is mine; the Teaching is mine. amhākaṁ ayyaputtena dhammo abhisamito”ti. The Master realized the Truth because of me.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karissatī”ti. “How can Venerable Channa make himself incorrigible when he’s legitimately corrected by the monks?”
ms1V_1730Atha kho te bhikkhū āyasmantaṁ channaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked Channa in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned Channa: “saccaṁ kira tvaṁ, channa, bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karosī”ti? “Is it true, Channa, that you do this?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1731“Bhikkhu paneva dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti—‘If a monk is difficult to correct, and he makes himself incorrigible when legitimately corrected by the monks concerning the training rules that are recited, saying, ‘mā maṁ āyasmanto kiñci avacuttha kalyāṇaṁ vā pāpakaṁ vā, ahampāyasmante na kiñci vakkhāmi kalyāṇaṁ vā pāpakaṁ vā, “Venerables, don’t say anything to me, either good or bad, and I won’t say anything to you, either good or bad. viramathāyasmanto mama vacanāyā’ti, Please refrain from correcting me,” so bhikkhu bhikkhūhi evamassa vacanīyo—then the monks should correct him like this: ‘māyasmā attānaṁ avacanīyaṁ akāsi, vacanīyamevāyasmā attānaṁ karotu, “Be easy to correct, Venerable, not incorrigible. āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṁ vakkhanti sahadhammena. And please give legitimate correction to the monks, and the monks will do the same to you. Evaṁ saṁvaddhā hi tassa bhagavato parisā yadidaṁ aññamaññavacanena aññamaññavuṭṭhāpanenā’ti. For it’s in this way that the Buddha’s community has grown, that is, through mutual correction and mutual clearing of offenses.” Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If that monk continues as before, the monks should press him up to three times to make him stop. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; If he then stops, all is well. no ce paṭinissajjeyya, saṅghādiseso”ti. If he does not stop, he commits an offense entailing suspension.’”
Definitions
yaṁ bhagavatā paññattaṁ sikkhāpadaṁ, etaṁ sahadhammikaṁ nāma. the training rules laid down by the Buddha—this is called “legitimately”. ms1V_1736Tena vuccamāno attānaṁ avacanīyaṁ karoti—When corrected in regard to this, he makes himself incorrigible, saying, “mā maṁ āyasmanto kiñci avacuttha kalyāṇaṁ vā pāpakaṁ vā, ahampāyasmante na kiñci vakkhāmi kalyāṇaṁ vā pāpakaṁ vā. Viramathāyasmanto mama vacanāyā”ti. “Venerables, don’t say anything to me, either good or bad, and I won’t say anything to you, either good or bad. Please refrain from correcting me.”
aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo—other monks, those who see it or hear about it. They should correct him like this:
“māyasmā attānaṁ avacanīyaṁ akāsi. “Be easy to correct, Venerable, not incorrigible. Vacanīyameva āyasmā attānaṁ karotu. Āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṁ vakkhanti sahadhammena. And please give legitimate correction to the monks, and the monks will do the same to you. Evaṁ saṁvaddhā hi tassa bhagavato parisā yadidaṁ aññamaññavacanena aññamaññavuṭṭhāpanenā”ti. For it’s in this way that the Buddha’s community has grown, that is, through mutual correction and mutual clearing of offenses.”
Dutiyampi vattabbo. And they should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he stops, all is well. no ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa. If those who hear about it do not say anything, they commit an offense of wrong conduct.
So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—That monk, even if he has to be pulled into the Sangha, should be corrected like this:
“māyasmā attānaṁ avacanīyaṁ akāsi …pe… “Be easy to correct, Venerable, not incorrigible. And please give legitimate correction to the monks, and the monks will do the same to you. For it’s in this way that the Buddha’s community has grown, that is, through mutual correction aññamaññavuṭṭhāpanenā”ti. and mutual clearing of offenses.”
Dutiyampi vattabbo. They should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he stops, all is well. no ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct.
“Evañca pana, bhikkhave, samanubhāsitabbo. “And, monks, he should be pressed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1739‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. The monk so-and-so makes himself incorrigible when legitimately corrected by the monks. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. If it seems appropriate to the Sangha, the Sangha should press him to make him stop. Esā ñatti. This is the motion.
ms1V_1740Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. The monk so-and-so makes himself incorrigible when legitimately corrected by the monks. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses him to make him stop. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1741Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter: … tatiyampi etamatthaṁ vadāmi—For the third time I speak on this matter: suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. The monk so-and-so makes himself incorrigible when legitimately corrected by the monks. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses him to make him stop. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him stop should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1742Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. The Sangha has pressed monk so-and-so to make him stop. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_1743Ñattiyā dukkaṭaṁ, After the motion, he commits an offense of wrong conduct. dvīhi kammavācāhi thullaccayā, After each of the first two announcements, he commits a serious offense. kammavācāpariyosāne āpatti saṅghādisesassa. When the last announcement is finished, he commits an offense entailing suspension. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.
Permutations
ms1V_1745Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, and he perceives it as such, but he does not stop, he commits an offense entailing suspension.
ms1V_1746Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.
ms1V_1747Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.
ms1V_1748Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.
ms1V_1749Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.
ms1V_1750Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms1V_1751Anāpatti—There is no offense: asamanubhāsantassa, if he has not been pressed; paṭinissajjantassa, if he stops; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1752Dubbacasikkhāpadaṁ niṭṭhitaṁ dvādasamaṁ. The training rule on being difficult to correct, the twelfth, is finished.
Origin story
ms1V_1753Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā honti alajjino pāpabhikkhū. At that time the bad and shameless monks Assaji and Punabbasuka were staying at Kīṭāgiri. Te evarūpaṁ anācāraṁ ācaranti—They were misbehaving in many ways.
mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, They planted flowering trees, watered and plucked them, and then tied the flowers together. ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of good families.
Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, They ate from the same plates as these women and drank from the same vessels. ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. naccantipi gāyantipi vādentipi lāsentipi, They danced, sang, played instruments, and performed. naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti, gāyantiyāpi naccanti, gāyantiyāpi gāyanti, gāyantiyāpi vādenti, gāyantiyāpi lāsenti, vādentiyāpi naccanti, vādentiyāpi gāyanti, vādentiyāpi vādenti, vādentiyāpi lāsenti, lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; While the women were dancing, singing, playing instruments, and performing, so would they.
aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, dice, tip-cat, painting with the hand, ball games, leaf flutes, toy plows, somersaults, toy windmills, toy measures, toy carriages, toy bows, letter guessing, thought guessing, mimicking deformities.
Hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti, They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi, And they ran in front of elephants, horses, and carriages, and they ran backward and forward. usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti, They whistled, clapped their hands, wrestled, and boxed. raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—“idha, bhagini, naccassū”ti, nalāṭikampi denti, vividhampi anācāraṁ ācaranti. They spread their outer robe on a stage and said to the dancing girls, “Dance here, Sister,” and they made gestures of approval. And they misbehaved in a variety of ways.
ms1V_1754Tena kho pana samayena aññataro bhikkhu kāsīsu vassaṁvuṭṭho sāvatthiṁ gacchanto bhagavantaṁ dassanāya, yena kīṭāgiri tadavasari. Just then a monk who had completed the rainy-season residence in Kāsī was on his way to visit the Buddha at Sāvatthī when he arrived at Kīṭāgiri. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisi In the morning he robed up, took his bowl and robe, and entered Kīṭāgiri to collect almsfood. pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. Manussā taṁ bhikkhuṁ passitvā evamāhaṁsu—“kvāyaṁ abalabalo viya mandamando viya bhākuṭikabhākuṭiko viya? Ko imassa upagatassa piṇḍakaṁ dassati? Amhākaṁ pana ayyā assajipunabbasukā saṇhā sakhilā sukhasambhāsā mihitapubbaṅgamā ehisvāgatavādino abbhākuṭikā uttānamukhā pubbabhāsino. Tesaṁ kho nāma piṇḍo dātabbo”ti. When people saw him, they said, “Who’s this, acting like a moron and always frowning? Who’s gonna give almsfood to him? Almsfood should be given to our Venerables Assaji and Punabbasuka, for they are gentle, congenial, pleasant to speak with, greeting one with a smile, welcoming, friendly, open, the first to speak.”
ms1V_1755Addasā kho aññataro upāsako taṁ bhikkhuṁ kīṭāgirismiṁ piṇḍāya carantaṁ. A certain lay follower saw that monk walking for alms in Kīṭāgiri. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—“api, bhante, piṇḍo labbhatī”ti? He approached him, bowed, and said, “Venerable, have you received any almsfood?”
“Na kho, āvuso, piṇḍo labbhatī”ti. “No, I haven’t.”
“Ehi, bhante, gharaṁ gamissāmā”ti. “Come, let’s go to my house.”
Atha kho so upāsako taṁ bhikkhuṁ gharaṁ netvā bhojetvā etadavoca—He took that monk to his house and gave him a meal. “kahaṁ, bhante, ayyo gamissatī”ti? He then said, “Where are you going, Venerable?”
“Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti. “I’m going to Sāvatthī to see the Buddha.”
“Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi—“Well then, would you please pay respect at the Buddha’s feet in my name and say, ‘duṭṭho, bhante, kīṭāgirismiṁ āvāso. ‘Sir, the monastery at Kīṭāgiri has been corrupted. Assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū. The bad and shameless monks Assaji and Punabbasuka are staying there. Te evarūpaṁ anācāraṁ ācaranti—And they’re misbehaving in a many ways. mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti. They plant flowering trees, water them … And they misbehave in a variety of ways. Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā. Those who previously had faith and confidence have now lost it, Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. and there’s no longer any support for the Sangha. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. The good monks have left and the bad monks are staying on. Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’”ti. Venerable Sir, please send monks to stay at the monastery at Kīṭāgiri.’”
ms1V_1756“Evamāvuso”ti kho so bhikkhu tassa upāsakassa paṭissutvā yena sāvatthi tena pakkāmi. The monk consented, got up, and set out for Sāvatthī. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha and sat down. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Since it is the custom for Buddhas to greet newly arrived monks, Atha kho bhagavā taṁ bhikkhuṁ etadavoca—the Buddha said to him, “kacci, bhikkhu, khamanīyaṁ kacci yāpanīyaṁ, “I hope you’re keeping well, monk, I hope you’re getting by? kaccisi appakilamathena addhānaṁ āgato, I hope you’re not tired from traveling? kuto ca tvaṁ, bhikkhu, āgacchasī”ti? And where have you come from?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. “I’m keeping well, Sir, I’m getting by. Appakilamathena cāhaṁ, bhante, addhānaṁ āgato. I’m not tired from traveling.” Idhāhaṁ, bhante, kāsīsu vassaṁvuṭṭho sāvatthiṁ āgacchanto bhagavantaṁ dassanāya yena kīṭāgiri tadavasariṁ. He then told the Buddha all that had happened at Kīṭāgiri, Atha khvāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisiṁ. Addasā kho maṁ, bhante, aññataro upāsako kīṭāgirismiṁ piṇḍāya carantaṁ. Disvāna yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā etadavoca—‘api, bhante, piṇḍo labbhatī’ti?
‘Na kho, āvuso, piṇḍo labbhatī’ti.
‘Ehi, bhante, gharaṁ gamissāmā’ti.
Atha kho, bhante, so upāsako maṁ gharaṁ netvā bhojetvā etadavoca— ‘kahaṁ, bhante, ayyo gamissatī’ti?
‘Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā’ti.
Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi— ‘duṭṭho, bhante, kīṭāgirismiṁ āvāso, assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū. Te evarūpaṁ anācāraṁ ācaranti— mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā, yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni, riñcanti pesalā bhikkhū nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’ti. Tato ahaṁ, bhagavā, āgacchāmī”ti. adding, “That’s where I’ve come from, Sir.”
ms1V_1757Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū te evarūpaṁ anācāraṁ ācaranti—“Is it true, monks, that the bad and shameless monks Assaji and Punabbasuka are staying at Kīṭāgiri and misbehaving in like this? mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti, yepi te, bhikkhave, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā; And is it true that those people who previously had faith and confidence have now lost it, yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni; that there’s no longer any support for the Sangha, riñcanti pesalā bhikkhū nivasanti pāpabhikkhū”ti? and that the good monks have left and the bad monks are staying on?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā evarūpaṁ anācāraṁ ācarissanti—“Monks, how can those foolish men misbehave in this way? mālāvacchaṁ ropessantipi ropāpessantipi, sañcissantipi siñcāpessantipi, ocinissantipi ocināpessantipi, ganthissantipi ganthāpessantipi, ekatovaṇṭikamālaṁ karissantipi kārāpessantipi, ubhatovaṇṭikamālaṁ karissantipi kārāpessantipi, mañjarikaṁ karissantipi kārāpessantipi, vidhūtikaṁ karissantipi kārāpessantipi, vaṭaṁsakaṁ karissantipi kārāpessantipi, āveḷaṁ karissantipi kārāpessantipi, uracchadaṁ karissantipi kārāpessantipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harissantipi hārāpessantipi, ubhatovaṇṭikamālaṁ harissantipi hārāpessantipi, mañjarikaṁ harissantipi hārāpessantipi, vidhūtikaṁ harissantipi hārāpessantipi, vaṭaṁsakaṁ harissantipi hārāpessantipi, āveḷaṁ harissantipi hārāpessantipi, uracchadaṁ harissantipi hārāpessantipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjissanti, ekathālakepi pivissanti, ekāsanepi nisīdissanti, ekamañcepi tuvaṭṭissanti, ekattharaṇāpi tuvaṭṭissanti, ekapāvuraṇāpi tuvaṭṭissanti, ekattharaṇapāvuraṇāpi tuvaṭṭissanti, vikālepi bhuñjissanti, majjampi pivissanti, mālāgandhavilepanampi dhārissanti naccissantipi gāyissantipi vādessantipi lāsessantipi, naccantiyāpi naccissanti naccantiyāpi gāyissanti naccantiyāpi vādessanti naccantiyāpi lāsessanti, gāyantiyāpi naccissanti gāyantiyāpi gāyissanti gāyantiyāpi vādessanti gāyantiyāpi lāsessanti, vādentiyāpi naccissanti vādentiyāpi gāyissanti vādentiyāpi vādessanti vādentiyāpi lāsessanti, lāsentiyāpi naccissanti lāsentiyāpi gāyissanti lāsentiyāpi vādessanti lāsentiyāpi lāsessanti
aṭṭhapadepi kīḷissanti dasapadepi kīḷissanti, ākāsepi kīḷissanti, parihārapathepi kīḷissanti, santikāyapi kīḷissanti, khalikāyapi kīḷissanti, ghaṭikāyapi kīḷissanti, salākahatthenapi kīḷissanti, akkhenapi kīḷissanti, paṅgacīrenapi kīḷissanti, vaṅkakenapi kīḷissanti, mokkhacikāyapi kīḷissanti, ciṅgulakenapi kīḷissanti, pattāḷhakenapi kīḷissanti, rathakenapi kīḷissanti, dhanukenapi kīḷissanti, akkharikāyapi kīḷissanti, manesikāyapi kīḷissanti, yathāvajjenapi kīḷissanti,
hatthismimpi sikkhissanti, assasmimpi sikkhissanti, rathasmimpi sikkhissanti, dhanusmimpi sikkhissanti, tharusmimpi sikkhissanti, hatthissapi purato dhāvissanti, assassapi purato dhāvissanti, rathassapi purato dhāvissantipi ādhāvissantipi usseḷessantipi, apphoṭessantipi, nibbujjhissantipi, muṭṭhīhipi yujjhissanti, raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vakkhanti “idha, bhagini, naccassū”ti nalāṭikampi dassanti, vividhampi anācāraṁ ācarissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā dhammiṁ kathaṁ katvā sāriputtamoggallāne āmantesi—He then gave a teaching and addressed Sāriputta and Moggallāna: “gacchatha tumhe, sāriputtā, kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karotha. Tumhākaṁ ete saddhivihārikā”ti. “Go to Kīṭāgiri and do a legal procedure of banishing the monks Assaji and Punabbasuka. They’re your students.”
ms1V_1758“Kathaṁ mayaṁ, bhante, assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoma? Caṇḍā te bhikkhū pharusā”ti. “Sir, how can we do a procedure of banishing these monks from Kīṭāgiri? They’re temperamental and harsh.”
“Tena hi tumhe, sāriputtā, bahukehi bhikkhūhi saddhiṁ gacchathā”ti. “Well then, take many monks.”
“Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paccassosuṁ. “Yes, sir.”
“Evañca pana, bhikkhave, kātabbaṁ. “And, monks, this is how it should be done. Paṭhamaṁ assajipunabbasukā bhikkhū codetabbā. First you should accuse the monks Assaji and Punabbasuka. Codetvā sāretabbā. Sāretvā āpattiṁ ropetabbā. They should then be reminded of what they have done, before they are charged with an offense. Āpattiṁ ropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_1759‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior has been seen and heard about, and the families corrupted by them have been seen and heard about. Yadi saṅghassa pattakallaṁ, saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ kareyya—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti. If it seems appropriate to the Sangha, the Sangha should do a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri. Esā ñatti. This is the motion.
ms1V_1760Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior has been seen and heard about, and the families corrupted by them have been seen and heard about. Saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoti—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti. The Sangha does a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri. Yassāyasmato khamati assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammassa karaṇaṁ—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti, so tuṇhassa; Any monk who approves of doing this legal procedure should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1761Dutiyampi etamatthaṁ vadāmi …pe… For the second time … tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho …pe… so bhāseyya. For the third time I speak on this matter. Please, Venerables, I ask the Sangha to listen. … should speak up.
ms1V_1762Kataṁ saṅghena assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti. The Sangha has done a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms1V_1763Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ akāsi—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti. Soon afterwards a sangha of monks, headed by Sāriputta and Moggallāna, went to Kīṭāgiri and did the procedure of banishing Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṁ pātenti, na netthāraṁ vattanti, na bhikkhū khamāpenti, akkosanti paribhāsanti chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti, pakkamantipi, vibbhamantipi. After the Sangha had done the procedure, those monks did not conduct themselves properly or suitably so as to deserve to be released, nor did they ask the monks for forgiveness. Instead they abused and reviled them, and they slandered them as acting from desire, ill will, confusion, and fear. And they left and they disrobed. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṁ pātessanti, na netthāraṁ vattissanti, na bhikkhū khamāpessanti, akkosissanti paribhāsissanti, chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti pakkamissantipi vibbhamissantipī”ti. “How can these monks act in this way when the Sangha has done a legal procedure of banishing them?”
ms1V_1764Atha kho te bhikkhū assajipunabbasuke bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… They rebuked the monks Assaji and Punabbasuka in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattanti …pe… vibbhamantipī”ti? “Is it true, monks, that the monks Assaji and Punabbasuka acted in this way?” “Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1765“Bhikkhu paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsako pāpasamācāro. Tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca. ‘If a monk who lives supported by a village or town is a corrupter of families and badly behaved, and his bad behavior has been seen and heard about, and the families corrupted by him have been seen and heard about, So bhikkhu bhikkhūhi evamassa vacanīyo—then the monks should correct him like this: ‘āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā’ti. “Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.” Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṁ vadeyya—If he replies, ‘chandagāmino ca bhikkhū dosagāmino ca bhikkhū mohagāmino ca bhikkhū bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṁ pabbājenti ekaccaṁ na pabbājentī’ti, “You’re acting out of desire, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others,” so bhikkhu bhikkhūhi evamassa vacanīyo—the monks should correct him like this: ‘māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino. Na ca bhikkhū dosagāmino. Na ca bhikkhū mohagāmino. Na ca bhikkhū bhayagāmino. “No, Venerable, the monks are not acting out of desire, ill will, confusion, and fear. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā’ti. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.” Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If that monk continues as before, the monks should press him up to three times to make him stop. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; If he then stops, all is well. no ce paṭinissajjeyya, saṅghādiseso”ti. If he does not stop, he commits an offense entailing suspension.’”
Definitions
ms1V_1779aññehi bhikkhūhi. Ye passanti ye suṇanti. Tehi vattabbo—other monks, those who see it or hear about it. They should correct him like this: “māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. “No, Venerable, the monks are not acting out of desire, ill will, confusion, and fear. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā”ti. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.” Dutiyampi vattabbo. And they should correct him a second Tatiyampi vattabbo. and a third time.
ms1V_1780Sace paṭinissajjati, iccetaṁ kusalaṁ. If he stops, all is well. No ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa. If those who hear about it do not say anything, they commit an offense of wrong conduct.
So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—That monk, even if he has to be pulled into the Sangha, should be corrected like this: “māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. “No, Venerable, the monks are not acting out of desire, ill will, confusion, and fear. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā”ti. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.” Dutiyampi vattabbo. They should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ. If he stops, all is well. No ce paṭinissajjati, āpatti dukkaṭassa. If he does not stop, he commits an offense of wrong conduct.
ms1V_1781“Evañca pana, bhikkhave, samanubhāsitabbo. “And, monks, he should be pressed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms1V_1782‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. The monk so-and-so, who has had a legal procedure of banishment done against himself, is slandering the monks as acting out of desire, ill will, confusion, and fear. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. If it seems appropriate to the Sangha, the Sangha should press him to make him stop. Esā ñatti. This is the motion.
ms1V_1783Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. The monk so-and-so, who has had a legal procedure of banishment done against himself, is slandering the monks as acting out of desire, ill will, confusion, and fear. So taṁ vatthuṁ na paṭinissajjati. And he keeps on doing it. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. The Sangha presses him to make him stop. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Any monk who approves of pressing him to make him stop should remain silent. Any monk who doesn’t approve should speak up.
ms1V_1784Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter … tatiyampi etamatthaṁ vadāmi …pe…. For the third time I speak on this matter …
ms1V_1785Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. The Sangha has pressed monk so-and-so to make him stop. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms1V_1786Ñattiyā dukkaṭaṁ, After the motion, he commits an offense of wrong conduct. dvīhi kammavācāhi thullaccayā, After each of the first two announcements, he commits a serious offense. kammavācāpariyosāne āpatti saṅghādisesassa. When the last announcement is finished, he commits an offense entailing suspension. Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.
Permutations
ms1V_1788Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension.
ms1V_1789Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.
ms1V_1790Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.
ms1V_1791Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.
ms1V_1792Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.
ms1V_1793Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms1V_1794Anāpatti—There is no offense: asamanubhāsantassa, if he has not been pressed; paṭinissajjantassa, if he stops; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1795Kuladūsakasikkhāpadaṁ niṭṭhitaṁ terasamaṁ. The training rule on corrupters of families, the thirteenth, is finished.
ms1V_1796“Uddiṭṭhā kho, āyasmanto, terasa saṅghādisesā dhammā, nava paṭhamāpattikā, cattāro yāvatatiyakā. “Venerables, the thirteen rules on suspension have been recited, nine being immediate offenses, four after the third announcement. Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatīhaṁ jānaṁ paṭicchādeti tāvatīhaṁ tena bhikkhunā akāmā parivattabbaṁ. If a monk commits any one of them, he is to undergo probation for the same number of days as he knowingly concealed that offense. Parivutthaparivāsena bhikkhunā uttari chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ. When this is completed, he must undertake the trial period for a further six days. Ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho tattha so bhikkhu abbhetabbo. When this is completed, he is to be rehabilitated wherever there is a sangha of at least twenty monks. Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṁ bhikkhuṁ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci. If that monk is rehabilitated by a sangha of even one less than twenty, that monk is not rehabilitated and those monks are at fault. This is the proper procedure.
Tatthāyasmante pucchāmi—‘kaccittha parisuddhā’? In regard to this I ask you, ‘Are you pure in this?’ Dutiyampi pucchāmi—‘kaccittha parisuddhā’? A second time I ask, ‘Are you pure in this?’ Tatiyampi pucchāmi—‘kaccittha parisuddhā’? A third time I ask, ‘Are you pure in this?’ Parisuddhetthāyasmanto. Tasmā tuṇhī, evametaṁ dhārayāmī”ti. You are pure in this and therefore silent. I’ll remember it thus.”
ms1V_1797Terasakaṁ niṭṭhitaṁ. The group of thirteen is finished.
ms1V_1798Tassuddānaṁ This is the summary:
Vissaṭṭhi kāyasaṁsaggaṁ, duṭṭhullaṁ attakāmañca; Sañcarittaṁ kuṭī ceva, vihāro ca amūlakaṁ. ms1V_1799“Emission, physical contact, Indecent, and his own needs; Matchmaking, and a hut, And a dwelling, groundless.
Kiñcilesañca bhedo ca, tasseva anuvattakā; Dubbacaṁ kuladūsañca, saṅghādisesā terasāti. ms1V_1800A pretext, and schism, Those who side with him; Difficult to correct, and corrupter of families—The thirteen offenses entailing suspension.”
ms1V_1801Saṅghādisesakaṇḍaṁ niṭṭhitaṁ. The chapter on offenses entailing suspension is finished.
ms1V_1802Ime kho panāyasmanto dve aniyatā dhammā uddesaṁ āgacchanti. Venerables, these two undetermined rules come up for recitation.
Origin story
ms1V_1803Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. At that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. Tena kho pana samayena āyasmato udāyissa upaṭṭhākakulassa kumārikā aññatarassa kulassa kumārakassa dinnā hoti. On one occasion one of the families that supported him gave their daughter in marriage to the son of another family. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā manusse pucchi—Soon afterwards Venerable Udāyī robed up in the morning, took his bowl and robe, and went to the first of those families. When he arrived, he asked “kahaṁ itthannāmā”ti? where the daughter was, Te evamāhaṁsu—and he was told “dinnā, bhante, amukassa kulassa kumārakassā”ti. that she had been given to another family. Tampi kho kulaṁ āyasmato udāyissa upaṭṭhākaṁ hoti. That family too supported Udāyī. Atha kho āyasmā udāyī yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā manusse pucchi—He then went there and again asked “kahaṁ itthannāmā”ti? where the girl was. Te evamāhaṁsu—They said, “esāyya, ovarake nisinnā”ti. “She’s sitting in her room.” Atha kho āyasmā udāyī yena sā kumārikā tenupasaṅkami; upasaṅkamitvā tassā kumārikāya saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappesi kālayuttaṁ samullapanto kālayuttaṁ dhammaṁ bhaṇanto. He went up to that girl, and the two of them sat down alone on a private and concealed seat suitable for action. When they were able, they chatted; otherwise he gave her a teaching.
ms1V_1804Tena kho pana samayena visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā. At that time Visākhā Migāramātā had many healthy children and grandchildren. As a consequence, she was considered auspicious. Manussā yaññesu chaṇesu ussavesu visākhaṁ migāramātaraṁ paṭhamaṁ bhojenti. At sacrifices, ceremonies, and celebrations people would feed Visākhā first. Atha kho visākhā migāramātā nimantitā taṁ kulaṁ agamāsi. Just then she had been invited to that family that supported Udāyī. Addasā kho visākhā migāramātā āyasmantaṁ udāyiṁ tassā kumārikāya saddhiṁ ekaṁ ekāya raho paṭicchanne āsane alaṅkammaniye nisinnaṁ. When she arrived, she saw him sitting alone with that girl, Disvāna āyasmantaṁ udāyiṁ etadavoca—and she said to him, “idaṁ, bhante, nacchannaṁ nappatirūpaṁ yaṁ ayyo mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappeti. “Venerable, it’s not appropriate for you to sit alone with a woman on a private and concealed seat suitable for action. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, api ca dussaddhāpayā appasannā manussā”ti. You may not be aiming at that act, but it’s hard to convince people with little confidence.” Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. But Udāyī did not listen. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṁ etamatthaṁ ārocesi. After leaving, Visākhā told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappessatī”ti. “How could Venerable Udāyī sit alone with a woman on a private and concealed seat suitable for action?”
ms1V_1805Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking Udāyī in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappesī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1806“Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā ‘If a monk sits alone with a woman on a private and concealed seat suitable for action, and a trustworthy female lay follower sees him tiṇṇaṁ dhammānaṁ aññatarena vadeyya—pārājikena vā saṅghādisesena vā pācittiyena vā. and accuses him of an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession, Nisajjaṁ bhikkhu paṭijānamāno tiṇṇaṁ dhammānaṁ aññatarena kāretabbo—pārājikena vā saṅghādisesena vā pācittiyena vā. then, if he admits to the sitting, he is to be dealt with according to one of these three Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. or according to what that trustworthy female lay follower has said. Ayaṁ dhammo aniyato”ti. This rule is undetermined.’”
Definitions
ms1V_1819Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you seated, having sexual intercourse with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo. and he admits to that, then he is to be dealt with for the offense. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you seated, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “saccāhaṁ nisinno, no ca kho methunaṁ dhammaṁ paṭisevin”ti, “It’s true that I was seated, but I didn’t have sexual intercourse,” nisajjāya kāretabbo. then he is to be dealt with for the sitting. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you seated, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo. then he is to be dealt with for the lying down. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you seated, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1820Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you lying down, having sexual intercourse with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo. and he admits to that, then he is to be dealt with for the offense. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you lying down, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “saccāhaṁ nipanno, no ca kho methunaṁ dhammaṁ paṭisevin”ti, “It’s true that I was lying down, but I didn’t have sexual intercourse,” nipajjāya kāretabbo. then he is to be dealt with for the lying down. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you lying down, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “nāhaṁ nipanno, api ca kho nisinno”ti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo. then he is to be dealt with for the sitting. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmassa methunaṁ dhammaṁ paṭisevanto”ti, “I’ve seen you lying down, having sexual intercourse with a woman,” so ce evaṁ vadeyya—but he says, “nāhaṁ nipanno, api ca kho ṭhito”ti, “I wasn’t lying down, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1821Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, “I’ve seen you seated, making physical contact with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… and he admits to that, then he is to be dealt with for the offense. … “saccāhaṁ nisinno no ca kho kāyasaṁsaggaṁ samāpajjin”ti, “It’s true that I was seated, but I didn’t make physical contact,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1822Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, “I’ve seen you lying down, making physical contact with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… and he admits to that, then he is to be dealt with for the offense. … “saccāhaṁ nipanno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, “It’s true that I was lying down, but I didn’t make physical contact,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nipanno, api ca kho nisinno”ti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nipanno, api ca kho ṭhito”ti, “I wasn’t lying down, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1823Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisinno”ti, “I’ve seen you seated alone with a woman on a private and concealed seat suitable for action,” so ca taṁ paṭijānāti, nisajjāya kāretabbo …pe… and he admits to that, then he is to be dealt with for the sitting. … “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1824Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nipanno”ti, “I’ve seen you lying down alone with a woman on a private and concealed seat suitable for action,” so ca taṁ paṭijānāti, nipajjāya kāretabbo …pe… and he admits to that, then he is to be dealt with for the lying down. … “nāhaṁ nipanno, api ca kho nisinno”ti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nipanno, api ca kho ṭhito”ti, “I wasn’t lying down, but standing,” na kāretabbo. then he is not to be dealt with.
Permutations
ms1V_1826Gamanaṁ paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, and he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, but he does not admit to sitting, yet he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he admits to going, and he admits to sitting, but he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ na paṭijānāti, na kāretabbo. If he admits to going, but he does not admit to sitting, nor does he admit to an offense, he is not to be dealt with.
ms1V_1827Gamanaṁ na paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, but he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, nor does he admit to sitting, but he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti, nisajjaṁ paṭijānāti, āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he does not admit to going, but he admits to sitting, yet he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ na paṭijānāti, nisajjaṁ na paṭijānāti, āpattiṁ na paṭijānāti, na kāretabboti. If he does not admit to going, nor does he admit to sitting, nor does he admit to an offense, he is not to be dealt with.
ms1V_1828Paṭhamo aniyato niṭṭhito. The first undetermined offense is finished.
Origin story
ms1V_1829Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī—“bhagavatā paṭikkhittaṁ mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappetun”ti tassāyeva kumārikāya saddhiṁ eko ekāya raho nisajjaṁ kappesi kālayuttaṁ samullapanto kālayuttaṁ dhammaṁ bhaṇanto. At this time Venerable Udāyī heard that the Buddha had prohibited sitting alone with a woman on a private and concealed seat suitable for action, and so instead he sat alone in private with the same girl. When they were able, they just chatted; otherwise he gave her a teaching.
Dutiyampi kho visākhā migāramātā nimantitā taṁ kulaṁ agamāsi. A second time Visākhā had been invited to that family. Addasā kho visākhā migāramātā āyasmantaṁ udāyiṁ tassāyeva kumārikāya saddhiṁ ekaṁ ekāya raho nisinnaṁ. When she arrived, she saw Udāyī sitting alone in private with the same girl, Disvāna āyasmantaṁ udāyiṁ etadavoca—and she said to Udāyī, “idaṁ, bhante, nacchannaṁ nappatirūpaṁ yaṁ ayyo mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeti. “Venerable, it’s not appropriate for you to sit alone with a woman on a private seat. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, api ca dussaddhāpayā appasannā manussā”ti. You may not be aiming at that act, but it’s hard to convince people with little confidence.” Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. But Udāyī did not listen. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṁ etamatthaṁ ārocesi. After leaving, Visākhā told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti. “How could Venerable Udāyī sit alone with a woman on a private seat?”
ms1V_1830Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking Udāyī in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1831“Na heva kho pana paṭicchannaṁ āsanaṁ hoti nālaṅkammaniyaṁ, alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ. ‘Although a seat is not concealed, nor suitable for action, it may be suitable for speaking indecently to a woman. Yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā If a monk sits alone with a woman in private on such a seat, and a trustworthy female lay follower sees him dvinnaṁ dhammānaṁ aññatarena vadeyya—saṅghādisesena vā pācittiyena vā. and accuses him of an offense entailing suspension or an offense entailing confession, Nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo— saṅghādisesena vā pācittiyena vā. then, if he admits to the sitting, he is to be dealt with according to one of these two Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. or according to what that trustworthy female lay follower has said. Ayampi dhammo aniyato”ti. This rule too is undetermined.’”
Definitions
ms1V_1846Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, “I’ve seen you seated, making physical contact with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo. and he admits to that, then he is to be dealt with for the offense. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nisinno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, “I’ve seen you seated, making physical contact with a woman,” so ce evaṁ vadeyya—but he says, “saccāhaṁ nisinno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, “It’s true that I was seated, but I didn’t make physical contact,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1847Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho nipanno mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjanto”ti, “I’ve seen you lying down, making physical contact with a woman,” so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… and he admits to that, then he is to be dealt with for the offense. … “saccāhaṁ nipanno, no ca kho kāyasaṁsaggaṁ samāpajjin”ti, “It’s true that I was lying down, but I didn’t make physical contact,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nipanno, api ca kho nisinno”ti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nipanno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1848Sā ce evaṁ vadeyya—If she accuses him like this: “ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, “I’ve heard you speaking indecently to a woman while seated,” so ca taṁ paṭijānāti, āpattiyā kāretabbo. and he admits to that, then he is to be dealt with for the offense. Sā ce evaṁ vadeyya—If she accuses him like this: “ayyassa mayā sutaṁ nisinnassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, “I’ve heard you speaking indecently to a woman while seated,” so ce evaṁ vadeyya—but he says, “saccāhaṁ nisinno, no ca kho duṭṭhullāhi vācāhi obhāsin”ti, “It’s true that I was seated, but I didn’t speak indecently,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1849Sā ce evaṁ vadeyya—If she accuses him like this: “ayyassa mayā sutaṁ nipannassa mātugāmaṁ duṭṭhullāhi vācāhi obhāsantassā”ti, “I’ve heard you speaking indecently to a woman while lying down,” so ca taṁ paṭijānāti, āpattiyā kāretabbo …pe… and he admits to that, then he is to be dealt with for the offense. … saccāhaṁ nipanno, no ca kho duṭṭhullāhi vācāhi obhāsinti, “It’s true that I was lying down, but I didn’t speak indecently,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nipanno, api ca kho nisinno”ti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … “nāhaṁ nipanno, api ca kho ṭhito”ti, “I wasn’t lying down, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1850Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nisinno”ti, “I’ve seen you seated alone with a woman in private,” so ca taṁ paṭijānāti, nisajjāya kāretabbo …pe… and he admits to that, then he is to be dealt with for the sitting. … “nāhaṁ nisinno, api ca kho nipanno”ti, “I wasn’t seated, but lying down,” nipajjāya kāretabbo …pe… then he is to be dealt with for the lying down. … “nāhaṁ nisinno, api ca kho ṭhito”ti, “I wasn’t seated, but standing,” na kāretabbo. then he is not to be dealt with.
ms1V_1851Sā ce evaṁ vadeyya—If she accuses him like this: “ayyo mayā diṭṭho mātugāmena saddhiṁ eko ekāya raho nipanno”ti, “I’ve seen you lying down alone with a woman in private,” so ca taṁ paṭijānāti, nipajjāya kāretabbo …pe… and he admits to that, then he is to be dealt with for the lying down. … nāhaṁ nipanno, api ca kho nisinnoti, “I wasn’t lying down, but seated,” nisajjāya kāretabbo …pe… then he is to be dealt with for the sitting. … nāhaṁ nipanno, api ca kho ṭhitoti, “I wasn’t lying down, but standing,” na kāretabbo. then he is not to be dealt with.
Permutations
ms1V_1854Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, and he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he admits to going, but he does not admit to sitting, yet he admits to an offense, he is to be dealt with for the offense. Gamanaṁ paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he admits to going, and he admits to sitting, but he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabbo. If he admits to going, but he does not admit to sitting, nor does he admit to an offense, he is not to be dealt with.
ms1V_1855Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, but he admits to sitting, and he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ paṭijānāti, āpattiyā kāretabbo. If he does not admit to going, nor does he admit to sitting, but he admits to an offense, he is to be dealt with for the offense. Gamanaṁ na paṭijānāti nisajjaṁ paṭijānāti āpattiṁ na paṭijānāti, nisajjāya kāretabbo. If he does not admit to going, but he admits to sitting, yet he does not admit to an offense, he is to be dealt with for the sitting. Gamanaṁ na paṭijānāti nisajjaṁ na paṭijānāti āpattiṁ na paṭijānāti, na kāretabboti. If he does not admit to going, nor does he admit to sitting, nor does he admit to an offense, he is not to be dealt with.
ms1V_1856Dutiyo aniyato niṭṭhito. The second undetermined offense is finished.
ms1V_1857Uddiṭṭhā kho āyasmanto dve aniyatā dhammā. “Venerables, the two undetermined rules have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto; You are pure in this tasmā tuṇhī, and therefore silent. evametaṁ dhārayāmīti. I’ll remember it thus.”
ms1V_1858Tassuddānaṁ This is the summary:
Alaṁ kammaniyañceva, tatheva ca naheva kho; Aniyatā supaññattā, buddhaseṭṭhena tādināti. ms1V_1859“Suitable for action, And then not so—The undetermined offenses have been well laid down, By the Stable One, the Buddha who is the best.”
ms1V_1860Aniyatakaṇḍaṁ niṭṭhitaṁ. The chapter on undetermined offenses is finished.
ms1V_1861Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti. Venerables, these thirty rules on relinquishment and confession come up for recitation.
Origin story
First sub-story
ms1V_1862Tena samayena buddho bhagavā vesāliyaṁ viharati gotamake cetiye. At one time when the Buddha was staying at Vesālī at the Gotamaka Shrine, Tena kho pana samayena bhagavatā bhikkhūnaṁ ticīvaraṁ anuññātaṁ hoti. he allowed the three robes for the monks. Chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. When they heard about this, the monks from the group of six went to the village in one set of three robes, stayed in the monastery in another set, and went to bathe in yet another set. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti. “How can the monks from the group of six keep extra robes?”
ms1V_1863Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, atirekacīvaraṁ dhārethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, atirekacīvaraṁ dhāressatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_1864“Yo pana bhikkhu atirekacīvaraṁ dhāreyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk keeps an extra robe, he commits an offense entailing relinquishment and confession.’”
ms1V_1865Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_1866Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. Soon afterwards Venerable Ānanda was given an extra robe. Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. He wanted to give it to Venerable Sāriputta Āyasmā ca sāriputto sākete viharati. who was staying at Sāketa. Atha kho āyasmato ānandassa etadahosi—Knowing that the Buddha had laid down a rule against having extra robes, Ānanda thought, “bhagavatā sikkhāpadaṁ paññattaṁ— ‘na atirekacīvaraṁ dhāretabban’ti. Idañca me atirekacīvaraṁ uppannaṁ. Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṁ nu kho mayā paṭipajjitabban”ti? “What should I do now?” Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti? “How long is it, Ānanda, before Sāriputta returns?”
“Navamaṁ vā, bhagavā, divasaṁ dasamaṁ vā”ti. “Nine or ten days.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, dasāhaparamaṁ atirekacīvaraṁ dhāretuṁ. “Monks, you should keep an extra robe for ten days at the most. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_1867“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti. ‘When his robe is finished and the robe season has ended, a monk should keep an extra robe for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say:
“idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ, ‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. imāhaṁ saṅghassa nissajjāmī”ti. I relinquish it to the Sangha.’
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The confession should be received by a competent and capable monk. Nissaṭṭhacīvaraṁ dātabbaṁ—The relinquished robe-cloth is then to be given back:
ms1V_1874“Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ saṅghassa nissaṭṭhaṁ. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to the Sangha. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyā”ti. If it seems appropriate to the Sangha, the Sangha should give this robe-cloth back to monk so-and-so.’
ms1V_1875Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—Or: after approaching several monks, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say,
“idaṁ me, bhante, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. ‘Venerables, this robe-cloth, which I have kept over ten days, is to be relinquished. Imāhaṁ āyasmantānaṁ nissajjāmī”ti. I relinquish it to the venerables.’
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The confession should be received by a competent and capable monk. Nissaṭṭhacīvaraṁ dātabbaṁ—The relinquished robe-cloth is then to be given back:
ms1V_1876“Suṇantu me āyasmantā. ‘Please, Venerables, I ask you to listen. Idaṁ cīvaraṁ itthannāmassa bhikkhuno nissaggiyaṁ āyasmantānaṁ nissaṭṭhaṁ. This robe-cloth, which was to be relinquished by monk so-and-so, has been relinquished to you. Yadāyasmantānaṁ pattakallaṁ, āyasmantā imaṁ cīvaraṁ itthannāmassa bhikkhuno dadeyyun”ti. If it seems appropriate to you, you should give this robe-cloth back to monk so-and-so.’
ms1V_1877Tena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—Or: after approaching a single monk, that monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say,
“idaṁ me, āvuso, cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. ‘This robe-cloth, which I have kept over ten days, is to be relinquished. Imāhaṁ āyasmato nissajjāmī”ti. I relinquish it to you.’
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Tena bhikkhunā āpatti paṭiggahetabbā. The confession should be received by that monk. Nissaṭṭhacīvaraṁ dātabbaṁ—The relinquished robe-cloth is then to be given back:
“imaṁ cīvaraṁ āyasmato dammī”ti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_1878Dasāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than ten days and he perceives it as more, he commits an offense entailing relinquishment and confession. Dasāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he is unsure of it, he commits an offense entailing relinquishment and confession. Dasāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he perceives it as less, he commits an offense entailing relinquishment and confession.
Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been determined, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avikappite vikappitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been assigned to another, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been given away, but he perceives that it has, he commits an offense entailing relinquishment and confession. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been lost, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been destroyed, but he perceives that it has, he commits an offense entailing relinquishment and confession. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been burned, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, he commits an offense entailing relinquishment and confession.
ms1V_1879Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses robe-cloth that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than ten days, but he perceives it as more, he commits an offense of wrong conduct. Dasāhānatikkante vematiko, āpatti dukkaṭassa. If it is less than ten days, but he is unsure of it, he commits an offense of wrong conduct. Dasāhānatikkante anatikkantasaññī, anāpatti. If it is less than ten days and he perceives it as less, there is no offense.
Non-offenses
ms1V_1880Anāpatti—There is no offense: antodasāhaṁ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if within ten days it has been determined, assigned to another, given away, lost, destroyed, burned, stolen, or taken on trust; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1881Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhacīvaraṁ na denti. Soon afterwards the monks from the group of six did not give back relinquished robe-cloth. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
(…) “Na, bhikkhave, nissaṭṭhacīvaraṁ na dātabbaṁ. “Monks, relinquished robe-cloth should be given back. Yo na dadeyya, āpatti dukkaṭassā”ti. If you don’t give it back, you commit an offense of wrong conduct.”
ms1V_1882Kathinasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on the robe season, the first, is finished.
Origin story
First sub-story
ms1V_1883Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamanti. At that time the monks stored one of their robes with other monks and then left to wander the country in a sarong and an upper robe. Tāni cīvarāni ciraṁ nikkhittāni kaṇṇakitāni honti. Because they were stored for a long time, the robes became moldy. Tāni bhikkhū otāpenti. The monks put them out in the sun.
Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Then, while walking about the dwellings, Venerable Ānanda noticed that the monks were sunning those robes. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca—He asked them, “kassimāni, āvuso, cīvarāni kaṇṇakitānī”ti? “Whose moldy robes are these?” Atha kho te bhikkhū āyasmato ānandassa etamatthaṁ ārocesuṁ. And they told him what had happened. Āyasmā ānando ujjhāyati khiyyati vipāceti—Venerable Ānanda complained and criticized them, “kathañhi nāma bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissantī”ti. “How can those monks store a robe with other monks and then leave to wander the country in a sarong and an upper robe?”
ms1V_1884Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe… After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamantī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissanti. “How can those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_1885“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṁ pācittiyan”ti. ‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, he commits an offense entailing relinquishment and confession.’”
ms1V_1886Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_1887Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. At one time a certain monk at Kosambī was sick. Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ—His relatives sent him a message, saying, “āgacchatu bhadanto, mayaṁ, upaṭṭhahissāmā”ti. “Come, Venerable, we’ll nurse you.” Bhikkhūpi evamāhaṁsu—“gacchāvuso, ñātakā taṁ upaṭṭhahissantī”ti. The monks urged him to go, So evamāha—but he said, “bhagavatāvuso, sikkhāpadaṁ paññattaṁ—“The Buddha has laid down a training rule ‘na ticīvarena vippavasitabban’ti. that you can’t be apart from your three robes. Ahañcamhi gilāno. Now because I’m sick, Na sakkomi ticīvaraṁ ādāya pakkamituṁ. I’m unable to travel with my three robes. Nāhaṁ gamissāmī”ti. So I can’t go.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ. “Monks, I allow you to give permission to a sick monk to stay apart from his three robes.
Evañca pana, bhikkhave, dātabbā. And it should be given like this. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, the sick monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say, ‘ahaṁ, bhante, gilāno. ‘Venerables, I’m sick. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. I’m unable to travel with my three robes. Sohaṁ, bhante, saṅghaṁ ticīvarena avippavāsasammutiṁ yācāmī’ti. I ask the Sangha for permission to stay apart from my three robes.’ Dutiyampi yācitabbā. And he should ask a second Tatiyampi yācitabbā. and a third time. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_1888‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu gilāno. The monk so-and-so is sick. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is unable to travel with his three robes. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. He is asking the Sangha for permission to stay apart from his three robes. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ dadeyya. If it seems appropriate to the Sangha, the Sangha should give permission to monk so-and-so to stay apart from his three robes. Esā ñatti. This is the motion.
ms1V_1889Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu gilāno. The monk so-and-so is sick. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. He is unable to travel with his three robes. So saṅghaṁ ticīvarena avippavāsasammutiṁ yācati. He is asking the Sangha for permission to stay apart from his three robes. Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ deti. The Sangha gives permission to monk so-and-so to stay apart from his three robes. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving permission to monk so-and-so to stay apart from his three robes should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_1890Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. The Sangha has given permission to monk so-and-so to stay apart from his three robes. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’ti. I’ll remember it thus.’
ms1V_1891Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_1892“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyan”ti. ‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, except if the monks have agreed, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ rattivippavutthaṁ aññatra bhikkhusammutiyā nissaggiyaṁ, ‘Venerables, this robe, which I have stayed apart from for one day without the agreement of the monks, is to be relinquished. imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe back to you.’”
Permutations
Summary
ms1V_1898Gāmo ekūpacāro nānūpacāro. An inhabited area may have a single access or many; Nivesanaṁ ekūpacāraṁ nānūpacāraṁ. a house may have a single access or many; Udosito ekūpacāro nānūpacāro. a storehouse may have a single access or many; Aṭṭo ekūpacāro nānūpacāro. a watchtower may have a single access or many; Māḷo ekūpacāro nānūpacāro. a stilt house may have a single access or many; Pāsādo ekūpacāro nānūpacāro. Hammiyaṁ ekūpacāraṁ nānūpacāraṁ. Nāvā ekūpacārā nānūpacārā. a boat may have a single access or many; Sattho ekūpacāro nānūpacāro. a caravan may have a single access or many; Khettaṁ ekūpacāraṁ nānūpacāraṁ. a field may have a single access or many; Dhaññakaraṇaṁ ekūpacāraṁ nānūpacāraṁ. a threshing floor may have a single access or many; Ārāmo ekūpacāro nānūpacāro. a monastery may have a single access or many; Vihāro ekūpacāro nānūpacāro. a dwelling may have a single access or many; Rukkhamūlaṁ ekūpacāraṁ nānūpacāraṁ. the foot of a tree may have a single access or many; Ajjhokāso ekūpacāro nānūpacāro. the open air may have a single access or many.
Exposition
An inhabited area
ms1V_1899Gāmo ekūpacāro nāma “An inhabited area with a single access” refers to the following.
ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṁ nikkhipitvā antogāme vatthabbaṁ. An enclosed inhabited area belonging to one clan: if the robe is kept within the inhabited area, one must stay within the inhabited area. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed inhabited area belonging to one clan: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.
ms1V_1900Nānākulassa gāmo hoti parikkhitto ca. Yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An enclosed inhabited area belonging to many clans: if the robe is kept in a house, one must stay in that house, in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of the public meeting hall or the gateway. Sabhāyaṁ gacchantena hatthapāse cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. If one puts aside the robe within arm’s reach while going to the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. Sabhāye cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. If the robe is kept in the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed inhabited area belonging to many clans: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.
A house
ms1V_1901Ekakulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṁ nikkhipitvā antonivesane vatthabbaṁ. An enclosed house belonging to one clan and having many rooms: if the robe is kept in the house, one must stay within the house. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed house belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
ms1V_1902Nānākulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An enclosed house belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A storehouse
ms1V_1903Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṁ nikkhipitvā antoudosite vatthabbaṁ. An enclosed storehouse belonging to one clan and having many rooms: if the robe is kept in the building, one must stay within the building. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed storehouse belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
ms1V_1904Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An enclosed storehouse belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed storehouse belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A watchtower
ms1V_1905Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṁ nikkhipitvā antoaṭṭe vatthabbaṁ. A watchtower belonging to one clan: if the robe is kept in the watchtower, one must stay within the watchtower.
Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. A watchtower belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.
A stilt house
ms1V_1906Ekakulassa māḷo hoti, antomāḷe cīvaraṁ nikkhipitvā antomāḷe vatthabbaṁ. A stilt house belonging to one clan: if the robe is kept in the stilt house, one must stay within the stilt house.
Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. A stilt house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.
ms1V_1907Ekakulassa pāsādo hoti, antopāsāde cīvaraṁ nikkhipitvā antopāsāde vatthabbaṁ.
Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
ms1V_1908Ekakulassa hammiyaṁ hoti, antohammiye cīvaraṁ nikkhipitvā antohammiye vatthabbaṁ.
Nānākulassa hammiyaṁ hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
A boat
ms1V_1909Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ. A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat.
Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṁ ovarake cīvaraṁ nikkhittaṁ hoti tasmiṁ ovarake vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. A boat belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A caravan
ms1V_1910Ekakulassa sattho hoti. Satthe cīvaraṁ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṁ na vijahitabbaṁ. A caravan belonging to one clan: if the robe is kept within the caravan, one must not go further than 80 meters in front of or behind the caravan, and no further than 11 meters from either side.
Nānākulassa sattho hoti, satthe cīvaraṁ nikkhipitvā hatthapāsā na vijahitabbaṁ. A caravan belonging to many clans: if the robe is kept within the caravan, one must not go beyond arm’s reach of the caravan.
A field
ms1V_1911Ekakulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā antokhette vatthabbaṁ. An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed field belonging to one clan: one must not go beyond arm’s reach of the robe.
Nānākulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An enclosed field belonging to many clans: if the robe is kept within the field, one must stay at the entrance to the field, or not go beyond arm’s reach of the entrance or the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed field belonging to many clans: one must not go beyond arm’s reach of the robe.
A threshing floor
ms1V_1912Ekakulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā antodhaññakaraṇe vatthabbaṁ. An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed threshing floor belonging to one clan: one must not go beyond arm’s reach of the robe.
Nānākulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An enclosed threshing floor belonging to many clans: if the robe is kept on the threshing floor, one must stay at the entrance to the threshing floor, or not go beyond arm’s reach of the entrance or the robe. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ. An unenclosed threshing floor belonging to many clans: one must not go beyond arm’s reach of the robe.
A monastery
ms1V_1913Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā antoārāme vatthabbaṁ. An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ. An unenclosed monastery belonging to one clan: one must not go beyond arm’s reach of the robe.
Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An enclosed monastery belonging to many clans: if the robe is kept within the monastery, one must stay at the entrance to the monastery, or not go beyond arm’s reach of the entrance or the robe. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ. An unenclosed monastery belonging to many clans: one must not go beyond arm’s reach of the robe.
A dwelling
ms1V_1914Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṁ nikkhipitvā antovihāre vatthabbaṁ. An enclosed dwelling belonging to one clan: if the robe is kept within the dwelling, one must stay within that dwelling. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed dwelling belonging to one clan: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of that dwelling.
Nānākulassa vihāro hoti parikkhitto ca. Yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. An enclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or at the main entrance to the dwelling, or not go beyond arm’s reach of either. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. An unenclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of the dwelling.
The foot of a tree
ms1V_1915Ekakulassa rukkhamūlaṁ hoti, yaṁ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṁ nikkhipitvā antochāyāya vatthabbaṁ. At the foot of a tree belonging to one clan: if the robe is kept within the area of the midday shadow of the tree, one must stay within that area.
Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ. At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe.
In the open
ms1V_1916Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, The open air with a single access: in an uninhabited area, in the wilderness, the area covered by a circle with 80 meters radius has a single access. tato paraṁ nānūpacāro. Whatever lies beyond that has many accesses.
ms1V_1917Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If he has stayed apart and he perceives that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If he has stayed apart, but he is unsure of it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If he has stayed apart, but he does not perceive that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
Appaccuddhaṭe paccuddhaṭasaññī …pe… If it has not been relinquished, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avissajjite vissajjitasaññī … If it has not been given away, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. anaṭṭhe naṭṭhasaññī … If it has not been lost, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avinaṭṭhe vinaṭṭhasaññī … If it has not been destroyed, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. adaḍḍhe daḍḍhasaññī … If it has not been burned, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
ms1V_1918Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. If he has not stayed apart, but he perceives that he has, he commits an offense of wrong conduct. Avippavutthe vematiko, āpatti dukkaṭassa. If he has not stayed apart, but he is unsure of it, he commits an offense of wrong conduct. Avippavutthe avippavutthasaññī, anāpatti. If he has not stayed apart and he does not perceive that he has, there is no offense.
Non-offenses
ms1V_1919Anāpatti—There is no offense: antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if before dawn it has been relinquished, given away, lost, destroyed, burned, stolen, or taken on trust; bhikkhusammutiyā, if he has the permission of the monks; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1920Udosita(dutiyakathina)sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on storehouses, the second, is finished.
Origin story
ms1V_1921Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññatarassa bhikkhuno akālacīvaraṁ uppannaṁ hoti. a monk had been given robe-cloth outside the robe season. Tassa taṁ cīvaraṁ kayiramānaṁ nappahoti. While he was making the robe, he realized there was not enough cloth. Atha kho so bhikkhu taṁ cīvaraṁ ussāpetvā punappunaṁ vimajjati. Lifting it up, he smoothed it out again and again.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto taṁ bhikkhuṁ taṁ cīvaraṁ ussāpetvā punappunaṁ vimajjantaṁ. While walking about the dwellings, the Buddha saw that monk acting in this way. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—He went up to him and said, “kissa tvaṁ, bhikkhu, imaṁ cīvaraṁ ussāpetvā punappunaṁ vimajjasī”ti? “What are you doing, monk?”
“Idaṁ me, bhante, akālacīvaraṁ uppannaṁ. “Sir, I’ve been given this out-of-season robe-cloth, Kayiramānaṁ nappahoti. but it’s not enough to make a robe. Tenāhaṁ imaṁ cīvaraṁ ussāpetvā punappunaṁ vimajjāmī”ti. That’s why I lift it up and smooth it out again and again.”
“Atthi pana te, bhikkhu, cīvarapaccāsā”ti? “Are you expecting to receive more cloth?”
“Atthi, bhagavā”ti. “I am.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā, bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, akālacīvaraṁ paṭiggahetvā cīvarapaccāsā nikkhipitun”ti. “Monks, I allow you to keep out-of-season robe-cloth if you are expecting to receive more.”
ms1V_1922Tena kho pana samayena bhikkhū—“bhagavatā anuññātaṁ akālacīvaraṁ paṭiggahetvā cīvarapaccāsā nikkhipitun”ti akālacīvarāni paṭiggahetvā atirekamāsaṁ nikkhipanti. When they heard about this, some monks kept out-of-season robe-cloth for more than a month, Tāni cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhanti. keeping them in bundles on a bamboo robe rack. Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto tāni cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhante. While walking about the dwellings, Venerable Ānanda saw that robe-cloth, Disvāna bhikkhū āmantesi—and he asked the monks, “kassimāni, āvuso, cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhantī”ti? “Whose cloth is this?”
“Amhākaṁ, āvuso, akālacīvarāni cīvarapaccāsā nikkhittānī”ti. “It’s our out-of-season robe-cloth, which we’re keeping because we’re expecting more.”
“Kīvaciraṁ panāvuso, imāni cīvarāni nikkhittānī”ti? “But how long have you kept it?”
“Atirekamāsaṁ, āvuso”ti. “More than a month.”
Āyasmā ānando ujjhāyati khiyyati vipāceti—Venerable Ānanda complained and criticized them, “kathañhi nāma bhikkhū akālacīvaraṁ paṭiggahetvā atirekamāsaṁ nikkhipissantī”ti. “How can these monks keep out-of-season robe-cloth for more than a month?”
ms1V_1923Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe… After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū akālacīvaraṁ paṭiggahetvā atirekamāsaṁ nikkhipantī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā akālacīvaraṁ paṭiggahetvā atirekamāsaṁ nikkhipissanti. “How can those foolish men keep out-of-season robe-cloth for more than a month? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1924“Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine bhikkhuno paneva akālacīvaraṁ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṁ. ‘When his robe is finished and the robe season has ended, if out-of-season robe-cloth is given to a monk, he may receive it if he wishes. Paṭiggahetvā khippameva kāretabbaṁ. If he receives it, he should quickly make a robe. No cassa pāripūri, māsaparamaṁ tena bhikkhunā taṁ cīvaraṁ nikkhipitabbaṁ ūnassa pāripūriyā satiyā paccāsāya. If there is not enough cloth, but he is expecting more, he should keep it at most one month to make up the lack. Tato ce uttari nikkhipeyya, satiyāpi paccāsāya, nissaggiyaṁ pācittiyan”ti. If he keeps it longer than that, then even if he expects more cloth, he commits an offense entailing relinquishment and confession.’”
Definitions
tadahuppanne mūlacīvare paccāsācīvaraṁ uppajjati, dasāhā kāretabbaṁ. If he is given the expected robe-cloth on the same day as he was given the original robe-cloth, it must be made into a robe within ten days. Dvīhuppanne mūlacīvare paccāsācīvaraṁ uppajjati, dasāhā kāretabbaṁ. If he is given the expected robe-cloth the day after he was given the original robe-cloth, it must be made into a robe within ten days. Tīhuppanne mūlacīvare …pe… If he is given the expected robe-cloth two days after … catūhuppanne … three days after … pañcāhuppanne … chāhuppanne … sattāhuppanne … aṭṭhāhuppanne … navāhuppanne … dasāhuppanne mūlacīvare paccāsācīvaraṁ uppajjati, dasāhā kāretabbaṁ. Ekādase uppanne …pe… dvādase uppanne … terase uppanne … cuddase uppanne … pannarase uppanne … soḷase uppanne … sattarase uppanne … aṭṭhārase uppanne … ekūnavīse uppanne … eighteen days after … vīse uppanne mūlacīvare paccāsācīvaraṁ uppajjati, dasāhā kāretabbaṁ. … nineteen days after he was given the original robe-cloth, it must be made into a robe within ten days. Ekavīse uppanne mūlacīvare paccāsācīvaraṁ uppajjati, navāhā kāretabbaṁ. If he is given the expected robe-cloth twenty days after he was given the original robe-cloth, it must be made into a robe within nine days. Dvāvīse uppanne …pe… If he is given the expected robe-cloth twenty-one days after he was given the original robe-cloth, it must be made into a robe within eight days. … tevīse uppanne … twenty-two days after … catuvīse uppanne … pañcavīse uppanne … chabbīse uppanne … sattavīse uppanne … aṭṭhavīse uppanne … twenty-seven days after … ekūnatiṁse uppanne mūlacīvare paccāsācīvaraṁ uppajjati, ekāhaṁ kāretabbaṁ … If he is given the expected robe-cloth twenty-eight days after he was given the original robe-cloth, it must be made into a robe within one day. tiṁse uppanne mūlacīvare paccāsācīvaraṁ uppajjati, tadaheva adhiṭṭhātabbaṁ vikappetabbaṁ vissajjetabbaṁ. If he is given the expected robe-cloth twenty-nine days after he was given the original robe-cloth, it must be determined, assigned to another, or given away on that very day. No ce adhiṭṭheyya vā vikappeyya vā vissajjeyya vā, ekatiṁse aruṇuggamane nissaggiyaṁ hoti. If he does not determine it, assign it to another, or give it away, it becomes subject to relinquishment at dawn on the thirtieth day.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, akālacīvaraṁ māsātikkantaṁ nissaggiyaṁ, ‘Venerables, this out-of-season robe-cloth, which I have kept for more than a month, is to be relinquished. imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
ms1V_1936Visabhāge uppanne mūlacīvare paccāsācīvaraṁ uppajjati, rattiyo ca sesā honti, na akāmā kāretabbaṁ. If he is given the expected robe-cloth, but it is different from the robe-cloth originally given to him, and there are days remaining, he does not have to make a robe if he does not want to.
Permutations
ms1V_1937Māsātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than a month and he perceives it as more, he commits an offense entailing relinquishment and confession. Māsātikkante vematiko nissaggiyaṁ pācittiyaṁ. If it is more than a month, but he is unsure of it, he commits an offense entailing relinquishment and confession. Māsātikkante anatikkantasaññī nissaggiyaṁ pācittiyaṁ. If it is more than a month, but he perceives it as less, he commits an offense entailing relinquishment and confession.
Anadhiṭṭhite adhiṭṭhitasaññī …pe… If it has not been determined, but he perceives that it has, he commits an offense entailing relinquishment and confession. avikappite vikappitasaññī … If it has not been assigned to another, but he perceives that it has, he commits an offense entailing relinquishment and confession. avissajjite vissajjitasaññī … If it has not been given away, but he perceives that it has, he commits an offense entailing relinquishment and confession. anaṭṭhe naṭṭhasaññī … If it has not been lost, but he perceives that it has, he commits an offense entailing relinquishment and confession. avinaṭṭhe vinaṭṭhasaññī … If it has not been destroyed, but he perceives that it has, he commits an offense entailing relinquishment and confession. adaḍḍhe daḍḍhasaññī … If it has not been burned, but he perceives that it has, he commits an offense entailing relinquishment and confession. avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, he commits an offense entailing relinquishment and confession.
ms1V_1938Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses robe-cloth that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Māsānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than a month, but he perceives it as more, he commits an offense of wrong conduct. Māsānatikkante vematiko, āpatti dukkaṭassa. If it is less than a month, but he is unsure of it, he commits an offense of wrong conduct. Māsānatikkante anatikkantasaññī, anāpatti. If it is less than a month and he perceives it as less, there is no offense.
Non-offenses
ms1V_1939Anāpatti—There is no offense: antomāse adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if within a month it has been determined, assigned to another, given away, lost, destroyed, burned, stolen, or taken on trust; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1940Tatiyakathinasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The third training rule on the robe season, the third, is finished.
Origin story
ms1V_1941Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Venerable Udāyī’s ex-wife became a nun. Sā āyasmato udāyissa santike abhikkhaṇaṁ āgacchati. She frequently visited Udāyī, Āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṁ gacchati. and he frequently visited her. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā santike bhattavissaggaṁ karoti. And Udāyī shared his meals with that nun.
ms1V_1942Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā tassā bhikkhuniyā purato aṅgajātaṁ vivaritvā āsane nisīdi. One morning Udāyī robed up, took his bowl and robe, and went to her. He then uncovered his genitals in front of her and sat down on a seat. Sāpi kho bhikkhunī āyasmato udāyissa purato aṅgajātaṁ vivaritvā āsane nisīdi. She too uncovered her genitals in front of him and sat down on a seat. Atha kho āyasmā udāyī sāratto tassā bhikkhuniyā aṅgajātaṁ upanijjhāyi. Tassa asuci mucci. Lustfully staring at her genitals, he emitted semen.
Atha kho āyasmā udāyī taṁ bhikkhuniṁ etadavoca—He then said to that nun: “gaccha, bhagini, udakaṁ āhara, antaravāsakaṁ dhovissāmī”ti. “Sister, get some water. I’ll wash the robe.”
“Āharayya, ahameva dhovissāmī”ti “Give it to me, Venerable, I’ll wash it.”
taṁ asuciṁ ekadesaṁ mukhena aggahesi ekadesaṁ aṅgajāte pakkhipi. She then took some of the semen in her mouth and inserted some into her vagina. Sā tena gabbhaṁ gaṇhi. Because of that she became pregnant. Bhikkhuniyo evamāhaṁsu—The nuns said, “abrahmacārinī ayaṁ bhikkhunī, gabbhinī”ti. “This nun doesn’t abstain from sex. She’s pregnant.”
“Nāhaṁ, ayye, abrahmacārinī”ti bhikkhunīnaṁ etamatthaṁ ārocesi. She said, “Venerables, I do abstain from sex,” and she told them what had happened.
Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—The nuns complained and criticized Udāyī, “kathañhi nāma ayyo udāyī bhikkhuniyā purāṇacīvaraṁ dhovāpessatī”ti. “How could Venerable Udāyī get a nun to wash a used robe?” Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. They then told the monks. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī bhikkhuniyā purāṇacīvaraṁ dhovāpessatī”ti. “How could Venerable Udāyī get a nun to wash a used robe?”
ms1V_1943Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, bhikkhuniyā purāṇacīvaraṁ dhovāpesī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikā te, udāyi, aññātikā”ti? “Is she a relative of yours?”
“Aññātikā, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā pāsādikaṁ vā apāsādikaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s inspiring and uninspiring, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpessasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_1944“Yo pana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṁ pācittiyan”ti. ‘If a monk has an unrelated nun wash, dye, or beat a used robe, he commits an offense entailing relinquishment and confession.’”
Definitions
ms1V_1949Dhovāti āṇāpeti, āpatti dukkaṭassa. If he tells her to wash it, he commits an offense of wrong conduct. Dhotaṁ nissaggiyaṁ hoti. When it has been washed, it becomes subject to relinquishment. Rajāti āṇāpeti, āpatti dukkaṭassa. If he tells her to dye it, he commits an offense of wrong conduct. Rattaṁ nissaggiyaṁ hoti. When it has been dyed, it becomes subject to relinquishment. Ākoṭehīti āṇāpeti, āpatti dukkaṭassa. If he tells her to beat it, he commits an offense of wrong conduct. Sakiṁ pāṇippahāraṁ vā muggarappahāraṁ vā dinne nissaggiyaṁ hoti. When she has struck it once with her hand or with an implement, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, purāṇacīvaraṁ aññātikāya bhikkhuniyā dhovāpitaṁ nissaggiyaṁ. ‘Venerables, this used robe, which I got an unrelated nun to wash, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe back to you.’”
Permutations
ms1V_1950Aññātikāya aññātikasaññī purāṇacīvaraṁ dhovāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her wash a used robe, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī purāṇacīvaraṁ dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her wash and dye a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ dhovāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her wash and beat a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ dhovāpeti rajāpeti ākoṭāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her wash, dye, and beat a used robe, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_1951Aññātikāya aññātikasaññī purāṇacīvaraṁ rajāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her dye a used robe, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī purāṇacīvaraṁ rajāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her dye and beat a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her dye and wash a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ rajāpeti ākoṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her dye, beat, and wash a used robe, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_1952Aññātikāya aññātikasaññī purāṇacīvaraṁ ākoṭāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her beat a used robe, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī purāṇacīvaraṁ ākoṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her beat and wash a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ ākoṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her beat and dye a used robe, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī purāṇacīvaraṁ ākoṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her beat, wash, and dye a used robe, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_1953Aññātikāya vematiko …pe… If she is unrelated, but he is unsure of it … aññātikāya ñātikasaññī …pe… If she is unrelated, but he perceives her as related …
aññassa purāṇacīvaraṁ dhovāpeti, āpatti dukkaṭassa. If he has her wash a used robe belonging to someone else, he commits an offense of wrong conduct. Nisīdanapaccattharaṇaṁ dhovāpeti, āpatti dukkaṭassa. If he has her wash a sitting mat or a sheet, he commits an offense of wrong conduct. Ekatoupasampannāya dhovāpeti, āpatti dukkaṭassa. If he has a nun who is fully ordained only on one side do the washing, he commits an offense of wrong conduct.
Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related and he perceives her as such, there is no offense.
Non-offenses
ms1V_1954Anāpatti—There is no offense: ñātikāya dhovantiyā aññātikā dutiyā hoti, if a related nun does the washing and an unrelated nun helps her; avuttā dhovati, if a nun does the washing without being asked; aparibhuttaṁ dhovāpeti, if he has a nun wash an unused robe; cīvaraṁ ṭhapetvā aññaṁ parikkhāraṁ dhovāpeti, if he has a nun wash any requisite apart from a robe; sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1955Purāṇacīvarasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on used robes, the fourth, is finished.
Origin story
First sub-story
ms1V_1956Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena kho pana samayena uppalavaṇṇā bhikkhunī sāvatthiyaṁ viharati. the nun Uppalavaṇṇā was staying at Sāvatthī. Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. One morning she robed up, took her bowl and robe, and entered Sāvatthī to collect almsfood. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya. When she had completed her alms round, eaten her meal, and returned, she went to the Blind Men’s Grove Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. where she sat down at the foot of a tree for the day’s meditation.
Tena kho pana samayena corā katakammā gāviṁ vadhitvā maṁsaṁ gahetvā andhavanaṁ pavisiṁsu. Just then some bandits who had stolen and slaughtered a cow were taking the meat to the Blind Men’s Grove. Addasā kho coragāmaṇiko uppalavaṇṇaṁ bhikkhuniṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. The head bandit saw Uppalavaṇṇā sitting at the foot of that tree. Disvānassa etadahosi—He thought, “sace me puttabhātukā passissanti viheṭhissanti imaṁ bhikkhunin”ti “If my sons and brothers see this nun, they’ll harass her,” aññena maggena agamāsi. and he took a different path. Atha kho so coragāmaṇiko maṁse pakke varamaṁsāni gahetvā paṇṇapuṭaṁ bandhitvā uppalavaṇṇāya bhikkhuniyā avidūre rukkhe ālaggetvā—Soon afterwards when the meat was cooked, he took the best part, tied it up with a palm-leaf wrap, hung it from a tree not far from Uppalavaṇṇā, and said, “yo passati samaṇo vā brāhmaṇo vā dinnaṁyeva haratū”ti, vatvā pakkāmi. “Whatever ascetic or brahmin sees this gift, please take it.” And he left.
Assosi kho uppalavaṇṇā bhikkhunī samādhimhā vuṭṭhahitvā tassa coragāmaṇikassa imaṁ vācaṁ bhāsamānassa. Uppalavaṇṇā had just emerged from stillness when she heard the head bandit making that statement. Atha kho uppalavaṇṇā bhikkhunī taṁ maṁsaṁ gahetvā upassayaṁ agamāsi. She took the meat and returned to her dwelling place. Atha kho uppalavaṇṇā bhikkhunī tassā rattiyā accayena taṁ maṁsaṁ sampādetvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā vehāsaṁ abbhuggantvā veḷuvane paccuṭṭhāsi. The following morning she prepared the meat and made it into a bundle with her upper robe. She then rose into the air and landed in the Bamboo Grove.
ms1V_1957Tena kho pana samayena bhagavā gāmaṁ piṇḍāya paviṭṭho hoti. When she arrived, the Buddha had already gone to the village for alms, Āyasmā udāyī ohiyyako hoti vihārapālo. but Venerable Udāyī had been left behind to look after the dwellings. Atha kho uppalavaṇṇā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—Uppalavaṇṇā approached Udāyī and said, “kahaṁ, bhante, bhagavā”ti? “Sir, where’s the Buddha?”
“Paviṭṭho, bhagini, bhagavā gāmaṁ piṇḍāyā”ti. “He’s gone to the village for alms.”
“Imaṁ, bhante, maṁsaṁ bhagavato dehī”ti. “Please give this meat to the Buddha.”
“Santappito tayā, bhagini, bhagavā maṁsena. “You’ll please the Buddha with that meat. Sace me tvaṁ antaravāsakaṁ dadeyyāsi, evaṁ ahampi santappito bhaveyyaṁ antaravāsakenā”ti. If you give me your sarong, you’ll please me too.”
“Mayaṁ kho, bhante, mātugāmā nāma kicchalābhā. Idañca me antimaṁ pañcamaṁ cīvaraṁ. “It’s hard for women to get material support, and this is one of my five robes. I don’t have another. Nāhaṁ dassāmī”ti. I can’t give it away.”
“Seyyathāpi, bhagini, puriso hatthiṁ datvā kacche sajjeyya; “Sister, just as a man giving an elephant might decorate it with a girdle, evameva kho tvaṁ, bhagini, bhagavato maṁsaṁ datvā mayi antaravāsake sajjasī”ti. so should you, when giving meat to the Buddha, decorate me with your sarong.”
Atha kho uppalavaṇṇā bhikkhunī āyasmatā udāyinā nippīḷiyamānā antaravāsakaṁ datvā upassayaṁ agamāsi. Being pressured by Udāyī, Uppalavaṇṇā gave him her sarong and then returned to her dwelling place. Bhikkhuniyo uppalavaṇṇāya bhikkhuniyā pattacīvaraṁ paṭiggaṇhantiyo uppalavaṇṇaṁ bhikkhuniṁ etadavocuṁ—The nuns who received Uppalavaṇṇā’s bowl and robe asked her “kahaṁ te, ayye, antaravāsako”ti? where her sarong was. Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. And she told them what had happened. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—The nuns complained and criticized Udāyī, “kathañhi nāma ayyo udāyī bhikkhuniyā cīvaraṁ paṭiggahessati kicchalābho mātugāmo”ti. “How could Venerable Udāyī receive a robe from a nun? It’s hard for women to get material support.”
Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. The nuns told the monks. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Udāyī, “kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṁ paṭiggahessatī”ti. “How could Venerable Udāyī receive a robe from a nun?”
ms1V_1958Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, bhikkhuniyā cīvaraṁ paṭiggahesī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikā te, udāyi, aññātikā”ti? “Is she a relative of yours?”
“Aññātikā, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggahessasi. And still you did this. Netaṁ moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_1959“Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk receives a robe directly from an unrelated nun, he commits an offense entailing relinquishment and confession.’”
ms1V_1960Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_1961Tena kho pana samayena bhikkhū kukkuccāyantā bhikkhunīnaṁ pārivattakacīvaraṁ na paṭiggaṇhanti. Then, being afraid of wrongdoing, the monks did not receive robes from nuns even in exchange. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—The nuns complained and criticized them, “kathañhi nāma ayyā amhākaṁ pārivattakacīvaraṁ na paṭiggahessantī”ti. “How can they not receive robes from us in exchange?”
ms1V_1962Assosuṁ kho bhikkhū tāsaṁ bhikkhunīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. The monks heard the criticism of those nuns Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, pañcannaṁ pārivattakaṁ paṭiggahetuṁ— bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā. “Monks, I allow you to receive things in exchange from five kinds of people: monks, nuns, trainee nuns, novice monks, and novice nuns. Anujānāmi, bhikkhave, imesaṁ pañcannaṁ pārivattakaṁ paṭiggahetuṁ.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_1963“Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya, aññatra pārivattakā, nissaggiyaṁ pācittiyan”ti. ‘If a monk receives a robe directly from an unrelated nun, except in exchange, he commits an offense entailing relinquishment and confession.’”
Definitions
ms1V_1969Paṭiggaṇhāti, payoge dukkaṭaṁ. If he accepts, then for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, cīvaraṁ aññātikāya bhikkhuniyā hatthato paṭiggahitaṁ, aññatra pārivattakā, nissaggiyaṁ. ‘Venerables, this robe-cloth, which I received directly from an unrelated nun without anything in exchange, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_1970Aññātikāya aññātikasaññī cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession. Aññātikāya vematiko cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ. If she is unrelated, but he is unsure of it, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession. Aññātikāya ñātikasaññī cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ. If she is unrelated, but he perceives her as related, and he receives robe-cloth from her, except in exchange, he commits an offense entailing relinquishment and confession.
ms1V_1971Ekatoupasampannāya hatthato cīvaraṁ paṭiggaṇhāti, aññatra pārivattakā, āpatti dukkaṭassa. If he receives robe-cloth directly from a nun who is fully ordained only on one side, except in exchange, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related and he perceives her as such, there is no offense.
Non-offenses
ms1V_1972Anāpatti—There is no offense: ñātikāya, if the nun is related; pārivattakaṁ parittena vā vipulaṁ, vipulena vā parittaṁ, if much is exchanged with little or little is exchanged with much; bhikkhu vissāsaṁ gaṇhāti, if he takes it on trust; tāvakālikaṁ gaṇhāti, if he borrows it; cīvaraṁ ṭhapetvā aññaṁ parikkhāraṁ gaṇhāti, if he receives any requisite apart from robe-cloth; sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1973Cīvarapaṭiggahaṇasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on receiving robes, the fifth, is finished.
Origin story
First sub-story
ms1V_1974Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti dhammiṁ kathaṁ kātuṁ. At that time Venerable Upananda the Sakyan was skilled at teaching. Atha kho aññataro seṭṭhiputto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. On one occasion the son of a wealthy merchant went to Upananda, bowed, and sat down. Ekamantaṁ nisinnaṁ kho taṁ seṭṭhiputtaṁ āyasmā upanando sakyaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. And Upananda instructed, inspired, and gladdened him with a teaching. Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—Afterwards that merchant’s son said to Upananda:
“vadeyyātha, bhante, yena attho. “Venerable, please tell me what you need. Paṭibalā mayaṁ ayyassa dātuṁ yadidaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāran”ti. I can give you robe-cloth, almsfood, a dwelling, and medicinal supplies.”
“Sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti. “If you wish to give me something, give me one of your wrap garments.”
“Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ. “It’s shameful, Venerable, for a gentleman to walk around in only one wrap. Āgamehi, bhante, yāva gharaṁ gacchāmi. Please wait until I get back home. Gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataran”ti. I’ll send you this wrap or a better one.”
ms1V_1975Dutiyampi kho āyasmā upanando sakyaputto taṁ seṭṭhiputtaṁ etadavoca—A second time “sace me tvaṁ, āvuso, dātukāmosi ito ekaṁ sāṭakaṁ dehī”ti. Amhākaṁ kho bhante kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ, āgamehi, bhante yāva gharaṁ gacchāmi, gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataranti. ms1V_1976Tatiyampi kho āyasmā upanando sakyaputto taṁ seṭṭhiputtaṁ etadavoca—and a third time Upananda said “sace me tvaṁ, āvuso, dātukāmosi, ito ekaṁ sāṭakaṁ dehī”ti. the same thing to that merchant’s son, Amhākaṁ kho, bhante, kulaputtānaṁ kismiṁ viya ekasāṭakaṁ gantuṁ, āgamehi, bhante yāva gharaṁ gacchāmi, gharaṁ gato ito vā ekaṁ sāṭakaṁ pahiṇissāmi ito vā sundarataranti. and he got the same reply. “Kiṁ pana tayā, āvuso, adātukāmena pavāritena yaṁ tvaṁ pavāretvā na desī”ti. He then said, “What’s the point of inviting me if you don’t want to give?”
ms1V_1977Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena nippīḷiyamāno ekaṁ sāṭakaṁ datvā agamāsi. Being pressured by Upananda, that merchant’s son gave him one of his wraps and left. Manussā taṁ seṭṭhiputtaṁ etadavocuṁ—“kissa tvaṁ, ayyo, ekasāṭako āgacchasī”ti? People asked him why he was walking around in only one wrap, Atha kho so seṭṭhiputto tesaṁ manussānaṁ etamatthaṁ ārocesi. and he told them what had happened. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him, “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. “These Sakyan monastics have great desires. They’re not content. Nayimesaṁ sukarā dhammanimantanāpi kātuṁ. Even to make them an appropriate offer isn’t easy. Kathañhi nāma seṭṭhiputtena dhammanimantanāya kayiramānāya sāṭakaṁ gahessantī”ti. How could they take his wrap when the merchant’s son was making an appropriate offer?”
ms1V_1978Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto seṭṭhiputtaṁ cīvaraṁ viññāpessatī”ti. “How could Venerable Upananda ask the merchant’s son for a robe?”
ms1V_1979Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, seṭṭhiputtaṁ cīvaraṁ viññāpesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātako te, upananda, aññātako”ti? “Is he a relative of yours?”
“Aññātako, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, aññātakaṁ seṭṭhiputtaṁ cīvaraṁ viññāpessasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_1980“Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk asks an unrelated male or female householder for a robe, he commits an offense entailing relinquishment and confession.’”
ms1V_1981Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_1982Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te bhikkhū acchindiṁsu. Soon afterwards a number of monks who were traveling from Sāketa to Sāvatthī were robbed by bandits. Atha kho te bhikkhū—“bhagavatā paṭikkhittaṁ aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetun”ti, kukkuccāyantā na viññāpesuṁ. Knowing that the Buddha had laid down this training rule and being afraid of wrongdoing, they did not ask for robes. Yathānaggāva sāvatthiṁ gantvā bhikkhū abhivādenti. As a consequence, they walked naked to Sāvatthī, where they bowed down to the monks. Bhikkhū evamāhaṁsu—“sundarā kho ime, āvuso, ājīvakā ye ime bhikkhūsu abhivādentī”ti. The monks there said, “These Ājīvaka ascetics are good people, seeing as they bow down to the monks.”
Te evamāhaṁsu—“na mayaṁ, āvuso, ājīvakā, bhikkhū mayan”ti. “We’re not Ājīvakas! We’re monks!”
Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ—“iṅghāvuso upāli, ime anuyuñjāhī”ti. The monks asked Venerable Upāli to examine them.
Atha kho āyasmatā upālinā anuyuñjiyamānā te bhikkhū etamatthaṁ ārocesuṁ. Atha kho āyasmā upāli te bhikkhū anuyuñjitvā bhikkhū etadavoca—“bhikkhū ime, āvuso. Detha nesaṁ cīvarānī”ti. When the naked monks told him what had happened, Upāli said to the monks, “They are monks. Please give them robes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma bhikkhū naggā āgacchissanti. “How can monks go naked? Nanu nāma tiṇena vā paṇṇena vā paṭicchādetvā āgantabban”ti. Shouldn’t they have covered up with grass and leaves?”
ms1V_1983Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking those monks in many ways, they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetuṁ. “Monks, if a monk’s robes are stolen or lost, I allow him to ask an unrelated householder for robes. Yaṁ āvāsaṁ paṭhamaṁ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā, taṁ gahetvā pārupituṁ ‘labhitvā odahissāmī’ti. At the first monastery where he arrives, if the Sangha has a communal robe, a bedspread, a floor cover, or a mattress cover, he should take that and put it on, thinking, ‘When I get a robe, I’ll return it.’ No ce hoti saṅghassa vihāracīvaraṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā bhisicchavi vā tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṁ; na tveva naggena āgantabbaṁ. If there’s none of these things, he should cover up with grass and leaves before going on. He should not go on while naked. Yo āgaccheyya, āpatti dukkaṭassa. If he does, he commits an offense of wrong conduct.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_1984“Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya, aññatra samayā, nissaggiyaṁ pācittiyaṁ. ‘If a monk asks an unrelated male or female householder for a robe, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. Tatthāyaṁ samayo—acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā. These are the appropriate occasions: his robes are stolen or his robes are lost.’” Ayaṁ tattha samayo”ti.
Definitions
ms1V_1993Aññatra samayā viññāpeti, payoge dukkaṭaṁ. If he asks, except on an appropriate occasion, then for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, cīvaraṁ aññātakaṁ gahapatikaṁ, aññatra samayā viññāpitaṁ, nissaggiyaṁ. ‘Venerables, this robe-cloth, which I received after asking an unrelated householder, but not on an appropriate occasion, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_1994Aññātake aññātakasaññī aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated and the monk perceives them as such, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. Aññātake vematiko aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated, but the monk is unsure of it, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. Aññātake ñātakasaññī aññatra samayā cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated, but the monk perceives them as related, and he asks them for robe-cloth, except on an appropriate occasion, he commits an offense entailing relinquishment and confession.
ms1V_1995Ñātake aññātakasaññī, āpatti dukkaṭassa. If the person is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. Ñātake vematiko, āpatti dukkaṭassa. If the person is related, but the monk is unsure of it, he commits an offense of wrong conduct. Ñātake ñātakasaññī, anāpatti. If the person is related and the monk perceives them as such, there is no offense.
Non-offenses
ms1V_1996Anāpatti—There is no offense: samaye, if it is an appropriate occasion; ñātakānaṁ, if he asks relatives; pavāritānaṁ, if he asks those who have given an invitation; aññassatthāya, if he asks for the benefit of someone else; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_1997Aññātakaviññattisikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on asking non-relations, the sixth, is finished.
Origin story
ms1V_1998Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū acchinnacīvarake bhikkhū upasaṅkamitvā evaṁ vadanti—the monks from the group of six said to the monks whose robes had been stolen, “bhagavatā, āvuso, anuññātaṁ—“The Buddha has allowed ‘acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpetuṁ’; a monk whose robes have been stolen or lost to ask an unrelated householder for a robe. viññāpetha, āvuso, cīvaran”ti. You should ask for a robe.”
“Alaṁ, āvuso, laddhaṁ amhehi cīvaran”ti. “It’s not necessary. We’ve already gotten robes.”
“Mayaṁ āyasmantānaṁ viññāpemā”ti. “We’ll ask for you.”
“Viññāpetha, āvuso”ti. “Do as you please.”
Atha kho chabbaggiyā bhikkhū gahapatike upasaṅkamitvā etadavocuṁ—The monks from the group of six then went to householders and said, “acchinnacīvarakā, āvuso, bhikkhū āgatā. “Monks have arrived whose robes have been stolen. Detha nesaṁ cīvarānī”ti, Please give them robes.” bahuṁ cīvaraṁ viññāpesuṁ. And they asked for many robes.
ms1V_1999Tena kho pana samayena aññataro puriso sabhāyaṁ nisinno aññataraṁ purisaṁ etadavoca—Soon afterwards in the public meeting hall a certain man said to another, “acchinnacīvarakā ayyo bhikkhū āgatā. “Sir, monks have arrived whose robes have been stolen. Tesaṁ mayā cīvaraṁ dinnan”ti. I’ve given them robes.”
Sopi evamāha—“mayāpi dinnan”ti. The other replied, “So have I.” Aparopi evamāha—“mayāpi dinnan”ti. And another said the same.
Te ujjhāyanti khiyyanti vipācenti—They complained and criticized those monks, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessanti, “How can the Sakyan monastics ask for many robes without moderation? dussavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti, paggāhikasālaṁ vā pasāressantī”ti. Are they going to trade in cloth or set up shop?”
ms1V_2000Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessantī”ti. “How could the monks from the group of six ask for many robes without moderation?”
ms1V_2001Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2002“Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyan”ti. ‘If an unrelated male or female householder invites that monk to take many robes, he should accept at most one sarong and one upper robe. If he accepts more than that, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ aññātakaṁ gahapatikaṁ upasaṅkamitvā tatuttari viññāpitaṁ nissaggiyaṁ. ‘Venerables, this robe, which I received after asking an unrelated householder for too many, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe back to you.’”
Permutations
ms1V_2011Aññātake aññātakasaññī tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated and the monk perceives them as such, and he asks them for too many robes, he commits an offense entailing relinquishment and confession. Aññātake vematiko tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated, but the monk is unsure of it, and he asks them for too many robes, he commits an offense entailing relinquishment and confession. Aññātake ñātakasaññī tatuttari cīvaraṁ viññāpeti, nissaggiyaṁ pācittiyaṁ. If the person is unrelated, but the monk perceives them as related, and he asks them for too many robes, he commits an offense entailing relinquishment and confession.
ms1V_2012Ñātake aññātakasaññī, āpatti dukkaṭassa. If the person is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. Ñātake vematiko, āpatti dukkaṭassa. If the person is related, but the monk is unsure of it, he commits an offense of wrong conduct. Ñātake ñātakasaññī, anāpatti. If the person is related and the monk perceives them as such, there is no offense.
Non-offenses
ms1V_2013Anāpatti—There is no offense: “sesakaṁ āharissāmī”ti haranto gacchati, if he takes too much, but with the intention of returning the remainder; “sesakaṁ tuyheva hotū”ti denti, if they give, saying, “The remainder is for you;” na acchinnakāraṇā denti, if they give, but not because his robes were stolen; na naṭṭhakāraṇā denti, if they give, but not because his robes were lost; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2014Tatuttarisikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on more than that, the seventh, is finished.
Origin story
ms1V_2015Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro puriso pajāpatiṁ etadavoca—a certain man said to his wife, “ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. “I’m going to give robe-cloth to Venerable Upananda.”
Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṁ vācaṁ bhāsamānassa. An alms-collecting monk heard that man making that statement. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—He then went to Upananda the Sakyan and said, “mahāpuññosi tvaṁ, āvuso upananda. “Upananda, you have much merit. Amukasmiṁ okāse aññataro puriso pajāpatiṁ etadavoca—In such-and-such a place I heard a man tell his wife ‘ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti. that he’s going to give you robe-cloth.”
“Atthāvuso, maṁ so upaṭṭhāko”ti. “He’s my supporter.”
ms1V_2016Atha kho āyasmā upanando sakyaputto yena so puriso tenupasaṅkami; upasaṅkamitvā taṁ purisaṁ etadavoca—Upananda then went to that man and said, “saccaṁ kira maṁ tvaṁ, āvuso, cīvarena acchādetukāmosī”ti? “Is it true that you want to give me robe-cloth?”
“Api meyya, evaṁ hoti—“Yes, ‘ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti. that’s just what I was thinking.”
“Sace kho maṁ tvaṁ, āvuso, cīvarena acchādetukāmosi, evarūpena cīvarena acchādehi. “If that’s the case, give me such-and-such robe-cloth. Kyāhaṁ tena acchannopi karissāmi yāhaṁ na paribhuñjissāmī”ti. For what’s the point of giving robe-cloth that I won’t use?”
Atha kho so puriso ujjhāyati khiyyati vipāceti—That man complained and criticized him, “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. “These Sakyan monastics have great desires. They’re not content. Nayime sukarā cīvarena acchādetuṁ. It’s no easy matter to give them robe-cloth. Kathañhi nāma ayyo upanando mayā pubbe appavārito maṁ upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. How could Venerable Upananda come to me and say what kind of robe-cloth he wants without first being invited by me to do so?”
ms1V_2017Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that man, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. “How could Venerable Upananda go to a householder and say what kind of robe-cloth he wants without first being invited to do so?”
ms1V_2018Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjasī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātako te, upananda, aññātako”ti? “Is he a relative of yours?”
“Aññātako, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjissasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2019“Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti—‘If a male or female householder has set aside a robe fund for an unrelated monk, thinking, ‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādessāmī’ti; “With this robe fund I will buy robe-cloth and give it to monk so-and-so;” tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya—and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying, ‘sādhu vata maṁ āyasmā iminā cīvaracetāpannena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehī’ti, “Please use this robe fund to buy such-and-such robe-cloth and then give it to me,” kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyan”ti. and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.’”
Definitions
Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā cetāpeti, payoge dukkaṭaṁ. If that lay person buys robe-cloth that is long, wide, closely woven, or soft because of the monk’s statement, then for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ, ‘Venerables, this robe-cloth, which I received after going to an unrelated householder and saying what kind of robe-cloth I wanted without first being invited, is to be relinquished. imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2037Aññātake aññātakasaññī pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated and the monk perceives them as such, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake vematiko pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated, but the monk is unsure of it, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake ñātakasaññī pubbe appavārito gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated, but the monk perceives them as related, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
ms1V_2038Ñātake aññātakasaññī, āpatti dukkaṭassa. If the householder is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. Ñātake vematiko, āpatti dukkaṭassa. If the householder is related, but the monk is unsure of it, he commits an offense of wrong conduct. Ñātake ñātakasaññī, anāpatti. If the householder is related and the monk perceives them as such, there is no offense.
Non-offenses
ms1V_2039Anāpatti—There is no offense: ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of another; attano dhanena, if it is by means of his own property; mahagghaṁ cetāpetukāmassa appagghaṁ cetāpeti, if the householder wishes to buy something expensive, but the monk has them buy something inexpensive; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2040Upakkhaṭasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on what is set aside, the eighth, is finished.
Origin story
ms1V_2041Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro puriso aññataraṁ purisaṁ etadavoca—a certain man said to another man, “ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. “I’m going to give robe-cloth to Venerable Upananda.” Sopi evamāha—And he replied, “ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. “So am I.”
Assosi kho aññataro piṇḍacāriko bhikkhu tesaṁ purisānaṁ imaṁ kathāsallāpaṁ. An alms-collecting monk heard that conversation. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—He then went to Upananda the Sakyan and said, “mahāpuññosi tvaṁ, āvuso upananda. “Upananda, you have much merit. Amukasmiṁ okāse aññataro puriso aññataraṁ purisaṁ etadavoca—In such-and-such a place I heard two men telling each other ‘ayyaṁ upanandaṁ cīvarena acchādessāmī’ti. that they’re each going to give you robe-cloth.” Sopi evamāha— ‘ahampi ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti.
“Atthāvuso, maṁ te upaṭṭhākā”ti. “They are my supporters.”
ms1V_2042Atha kho āyasmā upanando sakyaputto yena te purisā tenupasaṅkami; upasaṅkamitvā te purise etadavoca—Upananda then went to those men and said, “saccaṁ kira maṁ tumhe, āvuso, cīvarehi acchādetukāmātthā”ti? “Is it true that you want to give me robe-cloth?”
“Api nayya, evaṁ hoti—“Yes, ‘ayyaṁ upanandaṁ cīvarehi acchādessāmā’”ti. that’s just what we were thinking.”
“Sace kho maṁ tumhe, āvuso, cīvarehi acchādetukāmāttha, evarūpena cīvarena acchādetha, “If that’s the case, then give me such-and-such robe-cloth. kyāhaṁ tehi acchannopi karissāmi, yānāhaṁ na paribhuñjissāmī”ti. For what’s the point of giving robe-cloth that I won’t use?”
Atha kho te purisā ujjhāyanti khiyyanti vipācenti—Those men complained and criticized him, “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. “These Sakyan monastics have great desires. They’re not content. Nayime sukarā cīvarehi acchādetuṁ. It’s no easy matter to give them robe-cloth. Kathañhi nāma ayyo upanando amhehi pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. How could Venerable Upananda come to us and say what kind of robe-cloth he wants without first being invited by us to do so?”
ms1V_2043Assosuṁ kho bhikkhū tesaṁ purisānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those men, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. “How could Venerable Upananda go to householders and say what kind of robe-cloth he wants without first being invited to do so?”
ms1V_2044Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjasī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātakā te, upananda, aññātakā”ti? “Are they relatives of yours?”
“Aññātakā, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātakānaṁ na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjissasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2045“Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti—‘If two male or female householders have set aside separate robe funds for an unrelated monk, thinking, ‘imehi mayaṁ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṁ bhikkhuṁ cīvarehi acchādessāmā’ti; “With these separate robe funds we’ll buy separate robe-cloths and give them to monk so-and-so;” tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya—and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying, ‘sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha, ubhova santā ekenā’ti, “Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,” kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyan”ti. and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.’”
Definitions
sādhatthiko mahagghatthiko. wanting something good, wanting something expensive.
ms1V_2065Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā saṇhaṁ vā cetāpenti, payoge dukkaṭaṁ. If those householders buy robe-cloth that is long, wide, closely woven, or soft because of his statement, then for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ. ‘Venerables, this robe-cloth, which I received after going to unrelated householders and saying what kind of robe-cloth I wanted without first being invited, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2066Aññātake aññātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householders are unrelated and he perceives them as such, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake vematiko pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householders are unrelated, but he is unsure of it, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake ñātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householders are unrelated, but he perceives them as related, and, without first being invited, he goes to them and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
ms1V_2067Ñātake aññātakasaññī, āpatti dukkaṭassa. If the householders are related, but he perceives them as unrelated, he commits an offense of wrong conduct. Ñātake vematiko, āpatti dukkaṭassa. If the householders are related, but he is unsure of it, he commits an offense of wrong conduct. Ñātake ñātakasaññī, anāpatti. If the householders are related and he perceives them as such, there is no offense.
Non-offenses
ms1V_2068Anāpatti—There is no offense: ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of another; attano dhanena, if it is by means of his own property; mahagghaṁ cetāpetukāmānaṁ appagghaṁ cetāpeti, if the householders wish to buy something expensive, but he has them buy something inexpensive; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2069Dutiyaupakkhaṭasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The second training rule on what is set aside, the ninth, is finished.
Origin story
ms1V_2070Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṁ pāhesi—At that time a certain government official was a supporter of Venerable Upananda the Sakyan. On one occasion that official sent a robe fund by messenger, saying, “iminā cīvaracetāpannena cīvaraṁ cetāpetvā ayyaṁ upanandaṁ cīvarena acchādehī”ti. “Buy robe-cloth with this fund and give it to Venerable Upananda.”
Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—The messenger went to Upananda and said, “idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ. “Venerable, I’ve brought a robe fund for you. Paṭiggaṇhātu āyasmā cīvaracetāpannan”ti. Please receive it.”
Evaṁ vutte āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca— “na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiyan”ti. “We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.”
Evaṁ vutte, so dūto āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca— “atthi panāyasmato koci veyyāvaccakaro”ti? “Is there anyone who provides services for you?”
Tena kho pana samayena aññataro upāsako ārāmaṁ agamāsi kenacideva karaṇīyena. Just then a lay follower had come to the monastery on some business. Atha kho āyasmā upanando sakyaputto taṁ dūtaṁ etadavoca—Upananda told the messenger, “eso kho, āvuso, upāsako bhikkhūnaṁ veyyāvaccakaro”ti. “This lay follower provides services for the monks.”
Atha kho so dūto taṁ upāsakaṁ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—The messenger instructed that lay follower and then returned to Upananda, saying, “yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā. “I’ve instructed the lay follower you pointed out to me. Upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī”ti. Please go to him at the right time and he’ll give you robe-cloth.”
ms1V_2071Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—Later on that government official sent a message to Upananda, saying, “paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti. “Please use the robe-cloth. I would like you to use the robe-cloth.” Atha kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. When Upananda did not say anything to that lay follower, Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—that government official sent him a second message “paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti. saying the same thing. Dutiyampi kho āyasmā upanando sakyaputto taṁ upāsakaṁ na kiñci avacāsi. When Upananda still did not say anything to that lay follower, Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṁ pāhesi—that government official sent him a third message. “paribhuñjatu ayyo taṁ cīvaraṁ, icchāma mayaṁ ayyena taṁ cīvaraṁ paribhuttan”ti.
ms1V_2072Tena kho pana samayena negamassa samayo hoti. Negamena ca katikā katā hoti— “yo pacchā āgacchati paññāsaṁ baddho”ti. At that time the householder association had made an agreement that whoever came late to a meeting would be fined fifty coins. And now they were having a meeting. Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca—Just then Upananda went to that lay follower and said, “attho me, āvuso, cīvarenā”ti. “I need robe-cloth.”
“Ajjaṇho, bhante, āgamehi, ajja negamassa samayo. “Please wait one day, Venerable, for today there’s a meeting of the householder association. Negamena ca katikā katā hoti—‘yo pacchā āgacchati paññāsaṁ baddho’”ti. They’ve made an agreement that whoever comes late gets fined fifty coins.”
“Ajjeva me, āvuso, cīvaraṁ dehī”ti ovaṭṭikāya parāmasi. Saying, “Give me the robe-cloth today,” he grabbed him by the belt.
Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṁ cetāpetvā pacchā agamāsi. Being pressured by Upananda, the lay follower bought him robe-cloth, and as a consequence he was late for the meeting. Manussā taṁ upāsakaṁ etadavocuṁ—People asked him, “kissa tvaṁ, ayyo, pacchā āgato, paññāsaṁ jīnosī”ti. “Sir, why are you late? You’ve just lost fifty coins.”
ms1V_2073Atha kho so upāsako tesaṁ manussānaṁ etamatthaṁ ārocesi. When that lay follower told them what had happened, Manussā ujjhāyanti khiyyanti vipācenti—they complained and criticized Upananda, “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. “These Sakyan monastics have great desires. They’re not content. Nayimesaṁ sukaraṁ veyyāvaccampi kātuṁ. It’s no easy matter to provide them with a service. Kathañhi nāma āyasmā upanando upāsakena—How could Venerable Upananda not agree when asked by a lay follower ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti. to wait for a day?”
ms1V_2074Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā upanando sakyaputto upāsakena—“How could Venerable Upananda not agree when asked by a lay follower ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī”ti. to wait for a day?”
ms1V_2075Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, upāsakena—“Is it true, Upananda, that you did this?” ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, upāsakena—“Foolish man, how could you do this? ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2076“Bhikkhuṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya—‘If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, ‘iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī’ti. “Buy robe-cloth with this robe fund and give it to monk so-and-so,” So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—and the messenger goes to that monk and says, ‘idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpannan’ti, “Venerable, I have brought a robe fund for you. Please receive it,” tena bhikkhunā so dūto evamassa vacanīyo—then that monk should reply, ‘na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma. Cīvarañca kho mayaṁ paṭiggaṇhāma, kālena kappiyan’ti. ‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’ So ce dūto taṁ bhikkhuṁ evaṁ vadeyya—If that messenger says, ‘atthi panāyasmato koci veyyāvaccakaro’ti, “Is there anyone who provides services for you?” cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā—the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, ‘eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro’ti. “He provides services for the monks.” So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya—If the messenger instructs that service-provider and then returns to the monk and says, ‘yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṁ acchādessatī’ti, “Venerable, I have instructed the service-provider you pointed out. Please go to him at the right time and he’ll give you robe-cloth,” cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo—then, if that monk needs robe-cloth, he should go to that service-provider and prompt him and remind him two or three times, saying, ‘attho me, āvuso, cīvarenā’ti. “I need robe-cloth.” Dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; If he then gets robe-cloth, all is well. no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ. If he does not get it, he should stand in silence for it at most six times. Catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ; If he then gets robe-cloth, all is well. tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ. If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession. No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ dūto vā pāhetabbo—If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying, ‘yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti, “That monk hasn’t received any benefit from the robe fund you sent for him. yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā’ti, Please recover what’s yours, or it might perish.” ayaṁ tattha sāmīcī”ti. This is the proper procedure.’”
Definitions
Na vattabbo— “dehi me cīvaraṁ, āhara me cīvaraṁ, parivattehi me cīvaraṁ, cetāpehi me cīvaran”ti. he should not say, “Give me robe-cloth,” “Get me robe-cloth,” “Trade me robe-cloth,” “Buy me robe-cloth.”
ms1V_2088Dutiyampi vattabbo. He should say it a second Tatiyampi vattabbo. and a third time.
Na āsane nisīditabbaṁ. Na āmisaṁ paṭiggahetabbaṁ. he should not sit down on a seat; he should not receive food; Na dhammo bhāsitabbo. he should not give a teaching. “Kiṁ kāraṇā āgatosī”ti pucchiyamāno “jānāhi, āvuso”ti vattabbo. If he is asked, “Why have you come?” he should say, “Think about it.” Sace āsane vā nisīdati, āmisaṁ vā paṭiggaṇhāti, dhammaṁ vā bhāsati, ṭhānaṁ bhañjati. If he sits down on a seat, or he receives food, or he gives a teaching, he loses one allowance to stand.
ms1V_2089Dutiyampi ṭhātabbaṁ. He should stand a second Tatiyampi ṭhātabbaṁ. and a third time. Catukkhattuṁ codetvā catukkhattuṁ ṭhātabbaṁ. If he prompts four times, he can stand four times. Pañcakkhattuṁ codetvā dvikkhattuṁ ṭhātabbaṁ. If he prompts five times, he can stand twice. Chakkhattuṁ codetvā na ṭhātabbaṁ. If he prompts six times, he cannot stand at all.
payoge dukkaṭaṁ. for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. … …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ. ‘Venerables, this robe-cloth, which I got after prompting more than three times and standing more than six times, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2092Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ. If he prompts more than three times and stands more than six times, and he perceives it as more, and he gets robe-cloth, he commits an offense entailing relinquishment and confession. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena vematiko abhinipphādeti, nissaggiyaṁ pācittiyaṁ. If he prompts more than three times and stands more than six times, but he is unsure of it, and he gets robe-cloth, he commits an offense entailing relinquishment and confession. Atirekatikkhattuṁ codanāya atirekachakkhattuṁ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṁ pācittiyaṁ. If he prompts more than three times and stands more than six times, but he perceives it as less, and he gets robe-cloth, he commits an offense entailing relinquishment and confession.
ms1V_2093Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena atirekasaññī, āpatti dukkaṭassa. If he prompts less than three times and stands less than six times, but he perceives it as more, he commits an offense of wrong conduct. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena vematiko, āpatti dukkaṭassa. If he prompts less than three times and stands less than six times, but he is unsure of it, he commits an offense of wrong conduct. Ūnakatikkhattuṁ codanāya ūnakachakkhattuṁ ṭhānena ūnakasaññī anāpatti. If he prompts less than three times and stands less than six times, and he perceives it as less, there is no offense.
Non-offenses
ms1V_2094Anāpatti—There is no offense: tikkhattuṁ codanāya, chakkhattuṁ ṭhānena, if he prompts three times and stands six times; ūnakatikkhattuṁ codanāya, ūnakachakkhattuṁ ṭhānena, if he prompts less than three times and stands less than six times; acodiyamāno deti, if it is given without prompting; sāmikā codetvā denti, if the owners prompt and then it is given; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2095Rājasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on kings, the tenth, is finished.
Kathinavaggo paṭhamo. The first sub-chapter on the robe season is finished.
ms1V_2096Tassuddānaṁ This is the summary:
Ubbhataṁ kathinaṁ tīṇi, dhovanañca paṭiggaho; Aññātakāni tīṇeva, ubhinnaṁ dūtakena cāti. ms1V_2097“Three on the ended robe season, And washing, receiving; Three on those who are unrelated, Of both, and with messenger.”
Origin story
ms1V_2098Tena samayena buddho bhagavā āḷaviyaṁ viharati aggāḷave cetiye. At one time when the Buddha was staying at Āḷavī at the Aggāḷava Shrine, Tena kho pana samayena chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṁ vadanti—the monks from the group of six went to silk-makers and said, “bahū, āvuso, kosakārake pacatha, amhākampi dassatha, “Please boil a heap of silkworms and give us silk. mayampi icchāma kosiyamissakaṁ santhataṁ kātun”ti. We want to make a blanket containing silk.” Te ujjhāyanti khiyyanti vipācenti—The silk-makers complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā amhe upasaṅkamitvā evaṁ vakkhanti—“How can the Sakyan monastics come and say ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṁ santhataṁ kātun’ti. such things to us? Amhākampi alābhā, amhākampi dulladdhaṁ, ye mayaṁ ājīvassa hetu puttadārassa kāraṇā bahū khuddake pāṇe saṅghātaṁ āpādemā”ti. It’s our misfortune that we must kill many small creatures because of our livelihoods and because of our wives and children.”
ms1V_2099Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those silk-makers, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṁ vakkhanti—“How could the monks from the group of six go to silk-makers and say ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṁ santhataṁ kātun’”ti. such a thing?”
ms1V_2100Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking them in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, kosiyakārake upasaṅkamitvā evaṁ vadetha—“Is it true, monks, that you did this?” ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṁ santhataṁ kātun’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, kosiyakārake upasaṅkamitvā evaṁ vakkhatha—“Foolish men, how could you do this? ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṁ santhataṁ kātun’ti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2101“Yo pana bhikkhu kosiyamissakaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk has a blanket made that contains silk, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The blanket should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, kosiyamissakaṁ santhataṁ kārāpitaṁ nissaggiyaṁ. ‘Venerables, this blanket containing silk, which I got made, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this blanket back to you.’”
Permutations
ms1V_2105Attanā vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes what he began himself, he commits an offense entailing relinquishment and confession. Attanā vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what he began himself, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes himself what was begun by others, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what was begun by others, he commits an offense entailing relinquishment and confession.
ms1V_2106Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one, or has one made, for someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms1V_2107Anāpatti—There is no offense: vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2108Kosiyasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on silk, the first, is finished.
Origin story
ms1V_2109Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, Tena kho pana samayena chabbaggiyā bhikkhū suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpenti. the monks from the group of six were having blankets made entirely of black wool. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—People who were walking about the dwellings complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessanti, seyyathāpi gihī kāmabhogino”ti. “How could the Sakyan monastics have blankets made entirely of black wool? They’re just like householders who indulge in worldly pleasures!”
ms1V_2110Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessantī”ti. “How could the monks from the group of six have blankets made entirely of black wool?”
ms1V_2111Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2112“Yo pana bhikkhu suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk has a blanket made entirely of black wool, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The blanket should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpitaṁ nissaggiyaṁ. ‘Venerables, this blanket, which I got made entirely of black wool, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this blanket back to you.’”
Permutations
ms1V_2117Attanā vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes what he began himself, he commits an offense entailing relinquishment and confession. Attanā vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what he began himself, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes himself what was begun by others, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what was begun by others, he commits an offense entailing relinquishment and confession.
ms1V_2118Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one, or has one made, for someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms1V_2119Anāpatti—There is no offense: vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2120Suddhakāḷakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on entirely black, the second, is finished.
Origin story
ms1V_2121Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā paṭikkhittaṁ suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpetun”ti, te thokaññeva odātaṁ ante ādiyitvā tatheva suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpenti. At that time, when the monks from the group of six knew that the Buddha had prohibited having a blanket made entirely of black wool, they added just a little bit of white on the edge, effectively having a blanket made entirely of black wool just as before. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū thokaññeva odātaṁ ante ādiyitvā tatheva suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessantī”ti. “How could the monks from the group of six do this?”
ms1V_2122Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, thokaññeva odātaṁ ante ādiyitvā tatheva suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, thokaññeva odātaṁ ante ādiyitvā tatheva suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2123“Navaṁ pana bhikkhunā santhataṁ kārayamānena dve bhāgā suddhakāḷakānaṁ eḷakalomānaṁ ādātabbā tatiyaṁ odātānaṁ catutthaṁ gocariyānaṁ. ‘If a monk is having a new blanket made, he should use two parts of entirely black wool, a third part of white, and a fourth part of brown. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṁ eḷakalomānaṁ tatiyaṁ odātānaṁ catutthaṁ gocariyānaṁ navaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyan”ti. If he has a new blanket made without using two parts of entirely black wool, a third part of white, and a fourth part of brown, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The blanket should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, santhataṁ anādiyitvā dve tule suddhakāḷakānaṁ eḷakalomānaṁ tulaṁ odātānaṁ tulaṁ gocariyānaṁ kārāpitaṁ nissaggiyaṁ. ‘Venerables, this blanket, which I got made without using two measures of entirely black wool, one measure of white, and one measure of brown, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this blanket back to you.’”
Permutations
ms1V_2131Attanā vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes what he began himself, he commits an offense entailing relinquishment and confession. Attanā vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what he began himself, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes himself what was begun by others, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what was begun by others, he commits an offense entailing relinquishment and confession.
ms1V_2132Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one, or has one made, for someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms1V_2133Anāpatti—There is no offense: tulaṁ odātānaṁ tulaṁ gocariyānaṁ ādiyitvā karoti, if he makes one using one measure of white and one measure of brown; bahutaraṁ odātānaṁ bahutaraṁ gocariyānaṁ ādiyitvā karoti, if he makes one using more than one measure of white and more than one measure of brown; suddhaṁ odātānaṁ suddhaṁ gocariyānaṁ ādiyitvā karoti, if he makes one using just white and brown; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2134Dvebhāgasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on two parts, the third, is finished.
Origin story
First sub-story
ms1V_2135Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena bhikkhū anuvassaṁ santhataṁ kārāpenti. At that time monks were having blankets made every year. Te yācanabahulā viññattibahulā viharanti—They kept on begging and asking, “eḷakalomāni detha. “Please give wool! Eḷakalomehi attho”ti. We need wool!” Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā anuvassaṁ santhataṁ kārāpessanti, yācanabahulā viññattibahulā viharissanti—“How can the Sakyan monastics have blankets made every year, begging and asking, ‘eḷakalomāni detha, eḷakalomehi attho’ti. ‘Please give wool! We need wool!’? Amhākaṁ pana sakiṁ katāni santhatāni pañcapi chapi vassāni honti, yesaṁ no dārakā uhadantipi ummihantipi undūrehipi khajjanti. We only make blankets for ourselves every five or six years, even though our children defecate and urinate on them and they are eaten by rats.” Ime pana samaṇā sakyaputtiyā anuvassaṁ santhataṁ kārāpenti, yācanabahulā viññattibahulā viharanti— ‘eḷakalomāni detha, eḷakalomehi attho’”ti.
ms1V_2136Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū anuvassaṁ santhataṁ kārāpessanti, yācanabahulā viññattibahulā viharissanti—“How can those monks do this?” ‘eḷakalomāni detha, eḷakalomehi attho’”ti.
ms1V_2137Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū anuvassaṁ santhataṁ kārāpenti, yācanabahulā viññattibahulā viharanti—“Is it true, monks, that there are monks who do this?” ‘eḷakalomāni detha, eḷakalomehi attho’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them, kathañhi nāma te, bhikkhave, moghapurisā anuvassaṁ santhataṁ kārāpessanti, yācanabahulā viññattibahulā viharissanti—“How can those foolish men do this? ‘eḷakalomāni detha, eḷakalomehi attho’ti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_2138“Navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabbaṁ. ‘If a monk has had a new blanket made, he should keep it for six years. Orena ce channaṁ vassānaṁ taṁ santhataṁ vissajjetvā vā avissajjetvā vā aññaṁ navaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyan”ti. Whether that blanket has been given away or not, if he has another new blanket made in less than six years, he commits an offense entailing relinquishment and confession.’”
ms1V_2139Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_2140Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. At one time a certain monk at Kosambī was sick. Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ—His relatives sent him a message, saying, “āgacchatu bhadanto mayaṁ upaṭṭhahissāmā”ti. “Come, Venerable, we’ll nurse you.” Bhikkhūpi evamāhaṁsu—The monks “gacchāvuso, ñātakā taṁ upaṭṭhahissantī”ti. urged him to go, So evamāha—but he said, “bhagavatā, āvuso, sikkhāpadaṁ paññattaṁ—“The Buddha has laid down a training rule ‘navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabban’ti. that a monk who has had a new blanket made must keep it for six years. Ahañcamhi gilāno, na sakkomi santhataṁ ādāya pakkamituṁ. Now because I’m sick, I’m unable to travel with my blanket. Mayhañca vinā santhatā na phāsu hoti. And because I’m not comfortable without it, Nāhaṁ gamissāmī”ti. I can’t go.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
ms1V_2141Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānassa bhikkhuno santhatasammutiṁ dātuṁ. “Monks, I allow you to give a blanket permission to a sick monk.
Evañca pana, bhikkhave, dātabbā. And it should be given like this. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, the sick monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say, ‘ahaṁ, bhante, gilāno ‘Venerables, I’m sick. na sakkomi santhataṁ ādāya pakkamituṁ. I’m unable to travel with my blanket. Sohaṁ, bhante, saṅghaṁ santhatasammutiṁ yācāmī’ti. I ask the Sangha for a blanket permission.’ Dutiyampi yācitabbā. And he should ask a second Tatiyampi yācitabbā. and a third time. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:
ms1V_2142‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu gilāno na sakkoti santhataṁ ādāya pakkamituṁ. The monk so-and-so is sick. He’s unable to travel with his blanket. So saṅghaṁ santhatasammutiṁ yācati. He’s asking the Sangha for a blanket permission. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno santhatasammutiṁ dadeyya. If it seems appropriate to the Sangha, the Sangha should give a blanket permission to monk so-and-so. Esā ñatti. This is the motion.
ms1V_2143Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu gilāno na sakkoti santhataṁ ādāya pakkamituṁ. The monk so-and-so is sick. He’s unable to travel with his blanket. So saṅghaṁ santhatasammutiṁ yācati. He’s asking the Sangha for a blanket permission. Saṅgho itthannāmassa bhikkhuno santhatasammutiṁ deti. The Sangha gives a blanket permission to monk so-and-so. Yassāyasmato khamati itthannāmassa bhikkhuno santhatasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of giving a blanket permission to monk so-and-so should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms1V_2144Dinnā saṅghena itthannāmassa bhikkhuno santhatasammuti. The Sangha has given a blanket permission to monk so-and-so. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’ti. I’ll remember it thus.’
ms1V_2145Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_2146“Navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabbaṁ. ‘If a monk has had a new blanket made, he should keep it for six years. Orena ce channaṁ vassānaṁ taṁ santhataṁ vissajjetvā vā avissajjetvā vā aññaṁ navaṁ santhataṁ kārāpeyya, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyan”ti. Whether that blanket has been given away or not, if he has another new blanket made in less than six years, except if the monks have agreed, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The blanket should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, santhataṁ ūnakachabbassāni kārāpitaṁ, aññatra bhikkhusammutiyā, nissaggiyaṁ. ‘Venerables, this blanket, which I got made after less than six years without the agreement of the monks, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this blanket back to you.’”
Permutations
ms1V_2155Attanā vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes what he began himself, he commits an offense entailing relinquishment and confession. Attanā vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what he began himself, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes himself what was begun by others, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what was begun by others, he commits an offense entailing relinquishment and confession.
Non-offenses
ms1V_2156Anāpatti—There is no offense: chabbassāni karoti, if he makes one after six years; atirekachabbassāni karoti, if he makes one after more than six years; aññassatthāya karoti vā kārāpeti vā, if he makes one, or has one made, for the sake of another; aññena kataṁ paṭilabhitvā paribhuñjati, if he gets what was made by another and then uses it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; bhikkhusammutiyā, if he has the permission of the monks; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2157Chabbassasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on six years, the fourth, is finished.
Origin story
ms1V_2158Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Atha kho bhagavā bhikkhū āmantesi—“icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. There the Buddha addressed the monks: “Monks, I wish to do a solitary retreat for three months. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. No one should visit me except the one who brings me almsfood.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. “Yes, Venerable Sir,” they replied, and no one visited him except the one who brought him almsfood.
Tena kho pana samayena sāvatthiyā saṅghena katikā katā hoti—Soon afterwards the Sangha at Sāvatthī made the following agreement: “icchatāvuso, bhagavā temāsaṁ paṭisallīyituṁ. “The Buddha wishes to be on solitary retreat for three months. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. No one should visit him except the one who brings him almsfood. Yo bhagavantaṁ upasaṅkamati so pācittiyaṁ desāpetabbo”ti. Anyone who does must confess an offense entailing confession.”
ms1V_2159Atha kho āyasmā upaseno vaṅgantaputto, sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Just then Venerable Upasena of Vaṅganta and his followers went to the Buddha, bowed, and sat down. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca—Since it is the custom for Buddhas to greet newly arrived monks, the Buddha said this to Upasena, “kacci vo, upasena, khamanīyaṁ kacci yāpanīyaṁ, “I hope you’re keeping well, Upasena, I hope you’re getting by? kaccittha appakilamathena addhānaṁ āgatā”ti? I hope you’re not tired from traveling?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. “We’re keeping well, Sir, we’re getting by. Appakilamathena ca mayaṁ, bhante, addhānaṁ āgatā”ti. We’re not tired from traveling.”
ms1V_2160Tena kho pana samayena āyasmato upasenassa vaṅgantaputtassa saddhivihāriko bhikkhu bhagavato avidūre nisinno hoti. Atha kho bhagavā taṁ bhikkhuṁ etadavoca—One of Upasena’s students was seated not far from the Buddha, and the Buddha said to him, “manāpāni te, bhikkhu, paṁsukūlānī”ti? “Do you like rag-robes, monk?”
“Na kho me, bhante, manāpāni paṁsukūlānī”ti. “I don’t like rag-robes, Sir.”
“Kissa pana tvaṁ, bhikkhu, paṁsukūliko”ti? “Why then do you wear them?”
“Upajjhāyo me, bhante, paṁsukūliko. Evaṁ ahampi paṁsukūliko”ti. “My preceptor wears them, and so I do it too.”
Atha kho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca—“pāsādikā kho tyāyaṁ, upasena, parisā. And the Buddha said to Upasena, “Upasena, your followers are inspiring. Kathaṁ tvaṁ, upasena, parisaṁ vinesī”ti? How do you train them?”
“Yo maṁ, bhante, upasampadaṁ yācati tamahaṁ evaṁ vadāmi—“When anyone asks me for the full ordination, I tell him this: ‘ahaṁ kho, āvuso, āraññiko piṇḍapātiko paṁsukūliko. ‘I stay in the wilderness, I eat only almsfood, and I wear rag-robes. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṁsukūliko, evāhaṁ taṁ upasampādessāmī’ti. If you do the same, I’ll give you the full ordination.’ Sace me paṭissuṇāti upasampādemi, no ce me paṭissuṇāti na upasampādemi. If he agrees, I ordain him. Otherwise I don’t. Yo maṁ nissayaṁ yācati tamahaṁ evaṁ vadāmi—And I do the same when anyone asks me for support. ‘ahaṁ kho, āvuso, āraññiko piṇḍapātiko paṁsukūliko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṁsukūliko, evāhaṁ te nissayaṁ dassāmī’ti. Sace me paṭissuṇāti nissayaṁ demi, no ce me paṭissuṇāti na nissayaṁ demi. Evaṁ kho ahaṁ, bhante, parisaṁ vinemī”ti. It’s in this way that I train my followers.”
ms1V_2161“Sādhu sādhu, upasena. Sādhu kho tvaṁ, upasena, parisaṁ vinesi. “Good, Upasena, you train your followers well. Jānāsi pana tvaṁ, upasena, sāvatthiyā saṅghassa katikan”ti? But do you know the agreement made by the Sangha at Sāvatthī?”
“Na kho ahaṁ, bhante, jānāmi sāvatthiyā saṅghassa katikan”ti. “No.”
“Sāvatthiyā kho, upasena, saṅghena katikā katā—“The Sangha at Sāvatthī has made the following agreement: ‘icchatāvuso, bhagavā temāsaṁ paṭisallīyituṁ. ‘The Buddha wishes to be on solitary retreat for three months. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. No one should visit him except the one who brings him almsfood. Yo bhagavantaṁ upasaṅkamati so pācittiyaṁ desāpetabbo’”ti. Anyone who does must confess an offense entailing confession.’”
“Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, “Venerable Sir, let the Sangha at Sāvatthī be known for this agreement. na mayaṁ apaññattaṁ paññapessāma paññattaṁ vā na samucchindissāma, We, however, don’t lay down new rules, nor do we get rid of the existing ones. yathāpaññattesu sikkhāpadesu samādāya vattissāmā”ti. We practice and undertake the training rules as they are.”
“Sādhu sādhu, upasena, “Good, Upasena. apaññattaṁ na paññapetabbaṁ, paññattaṁ vā na samucchinditabbaṁ, One should not lay down new rules, nor should one get rid of the existing ones. yathāpaññattesu sikkhāpadesu samādāya vattitabbaṁ. One should practice and undertake the training rules as they are.
Anujānāmi, upasena, ye te bhikkhū āraññikā piṇḍapātikā paṁsukūlikā yathāsukhaṁ maṁ dassanāya upasaṅkamantū”ti. And, Upasena, I allow those monks who stay in the wilderness, who eat only almsfood, and who wear rag-robes to visit me whenever they please.”
ms1V_2162Tena kho pana samayena sambahulā bhikkhū bahidvārakoṭṭhake ṭhitā honti—“mayaṁ āyasmantaṁ upasenaṁ vaṅgantaputtaṁ pācittiyaṁ desāpessāmā”ti. Upasena and his followers got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and left. Atha kho āyasmā upaseno vaṅgantaputto sapariso uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Just then a number of monks were standing outside the gateway, thinking, “We’ll make Venerable Upasena confess an offense entailing confession.” Atha kho te bhikkhū āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavocuṁ—“jānāsi tvaṁ, āvuso upasena, sāvatthiyā saṅghassa katikan”ti. And they said to Upasena, “Upasena, do you know the agreement of the Sangha at Sāvatthī?”
“Bhagavāpi maṁ, āvuso, evamāha—‘jānāsi pana tvaṁ, upasena, sāvatthiyā saṅghassa katikan’ti? ‘Na kho ahaṁ, bhante, jānāmi sāvatthiyā saṅghassa katikan’ti. “The Buddha asked me the same question, and I replied that I didn’t. ‘Sāvatthiyā kho, upasena, saṅghena katikā katā—He then told me what it was, and I said, icchatāvuso, bhagavā temāsaṁ paṭisallīyituṁ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṁ upasaṅkamati so pācittiyaṁ desāpetabbo’ti. ‘Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, ‘Venerable Sir, let the Sangha at Sāvatthī be known for this agreement. na mayaṁ apaññattaṁ paññapessāma paññattaṁ vā na samucchindissāma, We, however, don’t lay down new rules, nor do we get rid of the existing ones. yathāpaññattesu sikkhāpadesu samādāya vattissāmā’ti. We practice and undertake the training rules as they are.’ Anuññātāvuso, bhagavatā—‘ye te bhikkhū āraññikā piṇḍapātikā paṁsukūlikā yathāsukhaṁ maṁ dassanāya upasaṅkamantū’”ti. Also, the Buddha has allowed those monks who stay in the wilderness, who eat only almsfood, and who wear rag-robes to visit him whenever they please.”
ms1V_2163Atha kho te bhikkhū—“saccaṁ kho āyasmā upaseno āha—Those monks thought, “It’s true what Venerable Upasena says.” ‘na apaññattaṁ paññapetabbaṁ, paññattaṁ vā na samucchinditabbaṁ, yathāpaññattesu sikkhāpadesu samādāya vattitabban’”ti.
Assosuṁ kho bhikkhū—“anuññātā kira bhagavatā—‘ye te bhikkhū āraññikā piṇḍapātikā paṁsukūlikā yathāsukhaṁ maṁ dassanāya upasaṅkamantū’”ti. The monks heard that the Buddha had allowed those monks who stay in the wilderness, who eat only almsfood, and who wear rag-robes to visit him whenever they please. Te bhagavantaṁ dassanaṁ pihentā santhatāni ujjhitvā āraññikaṅgaṁ piṇḍapātikaṅgaṁ paṁsukūlikaṅgaṁ samādiyiṁsu. Longing to see the Buddha, they discarded their blankets and undertook the practice of staying in the wilderness, of eating only almsfood, and of wearing rag-robes.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto addasa santhatāni tahaṁ tahaṁ ujjhitāni. Soon afterwards, when the Buddha and a number of monks were walking about the dwellings, he saw discarded blankets here and there. Passitvā bhikkhū āmantesi—“kassimāni, bhikkhave, santhatāni tahaṁ tahaṁ ujjhitānī”ti? He asked the monks, “Who owns these discarded blankets?”
ms1V_2164Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. The monks told him. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
Final ruling
ms1V_2165“Nisīdanasanthataṁ pana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya, ‘If a monk is having a sitting-blanket made, he must incorporate a piece of one standard handspan from the border of an old blanket in order to make it ugly. anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthiṁ navaṁ nisīdanasanthataṁ kārāpeyya, nissaggiyaṁ pācittiyan”ti. If he has a new sitting-blanket made without incorporating a piece of one standard handspan from the border of an old blanket, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The sitting-blanket should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, nisīdanasanthataṁ anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṁ kārāpitaṁ nissaggiyaṁ. ‘Venerables, this sitting-blanket, which I got made without incorporating a piece of one standard handspan from the border of an old blanket, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this sitting-blanket back to you.’”
Permutations
ms1V_2172Attanā vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes what he began himself, he commits an offense entailing relinquishment and confession. Attanā vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what he began himself, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ attanā pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he finishes himself what was begun by others, he commits an offense entailing relinquishment and confession. Parehi vippakataṁ parehi pariyosāpeti, nissaggiyaṁ pācittiyaṁ. If he has others finish what was begun by others, he commits an offense entailing relinquishment and confession.
ms1V_2173Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one, or has one made, for the sake of another, he commits an offense of wrong conduct.
Non-offenses
ms1V_2174Anāpatti—There is no offense: purāṇasanthatassa sāmantā sugatavidatthiṁ ādiyitvā karoti, if he makes one incorporating a piece of one standard handspan from the border of an old blanket; alabhanto thokataraṁ ādiyitvā karoti, if he is unable to get hold of such a piece and he makes one incorporating a smaller piece; alabhanto anādiyitvā karoti, if he is unable to get hold of such a smaller piece and he makes one without; aññena kataṁ paṭilabhitvā paribhuñjati, if he gets what was made by another and then uses it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2175Nisīdanasanthatasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on sitting-blankets, the fifth, is finished.
Origin story
ms1V_2176Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge eḷakalomāni uppajjiṁsu. a certain monk was given wool as he was walking through the Kosalan country on his way to Sāvatthī. Atha kho so bhikkhu tāni eḷakalomāni uttarāsaṅgena bhaṇḍikaṁ bandhitvā agamāsi. He bound it into a bundle with his upper robe and carried on. Manussā taṁ bhikkhuṁ passitvā uppaṇḍesuṁ—People who saw him teased him, “kittakena te, bhante, kītāni? “Venerable, how much did it cost you? Kittako udayo bhavissatī”ti? How much will the profit be?” So bhikkhu tehi manussehi uppaṇḍiyamāno maṅku ahosi. As a result he was humiliated.
Atha kho so bhikkhu sāvatthiṁ gantvā tāni eḷakalomāni ṭhitakova āsumbhi. When he arrived at Sāvatthī, he threw the wool to the ground. Bhikkhū taṁ bhikkhuṁ etadavocuṁ—The monks asked him why. “kissa tvaṁ, āvuso, imāni eḷakalomāni ṭhitakova āsumbhasī”ti?
“Tathā hi panāhaṁ, āvuso, imesaṁ eḷakalomānaṁ kāraṇā manussehi uppaṇḍito”ti. “People have been teasing me because of this wool.”
“Kīva dūrato pana tvaṁ, āvuso, imāni eḷakalomāni āharī”ti? “But how far have you carried it?”
“Atirekatiyojanaṁ, āvuso”ti. “Over 40 kilometers.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu atirekatiyojanaṁ eḷakalomāni āharissatī”ti. “How could a monk carry wool more than 40 kilometers?”
ms1V_2177Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking that monk in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tvaṁ, bhikkhu, atirekatiyojanaṁ eḷakalomāni āharī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, atirekatiyojanaṁ eḷakalomāni āharissasi. “Foolish man, how could you do this? Netaṁ moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2178“Bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjeyyuṁ. Ākaṅkhamānena bhikkhunā paṭiggahetabbāni. ‘If wool is given to a monk who is traveling, he may receive it if he wishes. Paṭiggahetvā tiyojanaparamaṁ sahatthā haritabbāni, asante hārake. If he receives it and there is no one else to carry it, he may carry it himself for at most 40 kilometers. Tato ce uttari hareyya, asantepi hārake, nissaggiyaṁ pācittiyan”ti. If he carries it further than that, even if there is no one else to carry it, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. The wool should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbāni. “And, monks, it should be relinquished like this. … …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“imāni me, bhante, eḷakalomāni tiyojanaṁ atikkāmitāni nissaggiyāni. ‘Venerables, this wool, which I have taken more than 40 kilometers, is to be relinquished. Imānāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this wool back to you.’”
Permutations
ms1V_2185Atirekatiyojane atirekasaññī atikkāmeti, nissaggiyaṁ pācittiyaṁ. If he takes it more than 40 kilometers and he perceives it as more, he commits an offense entailing relinquishment and confession. Atirekatiyojane vematiko atikkāmeti, nissaggiyaṁ pācittiyaṁ. If he takes it more than 40 kilometers, but he is unsure of it, he commits an offense entailing relinquishment and confession. Atirekatiyojane ūnakasaññī atikkāmeti, nissaggiyaṁ pācittiyaṁ. If he takes it more than 40 kilometers, but he perceives it as less, he commits an offense entailing relinquishment and confession.
ms1V_2186Ūnakatiyojane atirekasaññī, āpatti dukkaṭassa. If he takes it less than 40 kilometers, but he perceives it as more, he commits an offense of wrong conduct. Ūnakatiyojane vematiko, āpatti dukkaṭassa. If he takes it less than 40 kilometers, but he is unsure of it, he commits an offense of wrong conduct. Ūnakatiyojane ūnakasaññī, anāpatti. If he takes it less than 40 kilometers and he perceives it as less, there is no offense.
Non-offenses
ms1V_2187Anāpatti—There is no offense: tiyojanaṁ harati, if he carries it 40 kilometers; ūnakatiyojanaṁ harati, if he carries it less than 40 kilometers; tiyojanaṁ haratipi paccāharatipi, if he carries it 40 kilometers and then carries it back; tiyojanaṁ vāsādhippāyo gantvā tato paraṁ harati, if he takes it 40 kilometers with the intention of staying there, but then takes it further; acchinnaṁ paṭilabhitvā harati, if he gets back what had been taken from him and then carries it on; nissaṭṭhaṁ paṭilabhitvā harati, if he gets back what he had given up and then carries it on; aññaṁ harāpeti, if he gets someone else to carry it; katabhaṇḍaṁ, if it is a finished article; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2188Eḷakalomasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on wool, the sixth, is finished.
Origin story
ms1V_2189Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. At that time the monks from the group of six had the nuns wash, dye, and comb wool. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññaṁ. Because of this, the nuns neglected recitation, questioning, the higher morality, the higher mind, and the higher wisdom.
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Mahāpajāpati Gotamī then went to the Buddha and bowed down to him. Ekamantaṁ ṭhitaṁ kho mahāpajāpatiṁ gotamiṁ bhagavā etadavoca—“kacci, gotami, bhikkhuniyo appamattā ātāpiniyo pahitattā viharantī”ti? And the Buddha said to her, “Gotamī, I hope the nuns are heedful, energetic, and diligent?”
“Kuto, bhante, bhikkhunīnaṁ appamādo. “How could the nuns be heedful, Venerable Sir?” Ayyā chabbaggiyā bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. And she told him what was happening. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti.
ms1V_2190Atha kho bhagavā mahāpajāpatiṁ gotamiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha then instructed, inspired, and gladdened her with a teaching. Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. She bowed down, circumambulated him with her right side toward him, and left.
ms1V_2191Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks from the group of six: “saccaṁ kira tumhe, bhikkhave, bhikkhunīhi eḷakalomāni dhovāpethapi rajāpethapi vijaṭāpethapī”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikāyo tumhākaṁ, bhikkhave, aññātikāyo”ti? “Are they your relatives?”
“Aññātikāyo, bhagavā”ti. “No.”
“Aññātakā, moghapurisā, aññātikānaṁ na jānanti patirūpaṁ vā appatirūpaṁ vā pāsādikaṁ vā apāsādikaṁ vā. “Foolish men, people who are unrelated don’t know what’s appropriate and inappropriate, what’s inspiring and uninspiring, in dealing with each other. Tattha nāma tumhe, moghapurisā, aññātikāhi bhikkhunīhi eḷakalomāni dhovāpessathapi rajāpessathapi vijaṭāpessathapi. And still you do this. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2192“Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṁ pācittiyan”ti. ‘If a monk has an unrelated nun wash, dye, or comb wool, he commits an offense entailing relinquishment and confession.’”
Definitions
ms1V_2196Dhovāti āṇāpeti, āpatti dukkaṭassa. If he tells her to wash it, he commits an offense of wrong conduct. Dhotāni nissaggiyāni honti. When it has been washed, it becomes subject to relinquishment. Rajāti āṇāpeti, āpatti dukkaṭassa. If he tells her to dye it, he commits an offense of wrong conduct. Rattāni nissaggiyāni honti. When it has been dyed, it becomes subject to relinquishment. Vijaṭehīti āṇāpeti, āpatti dukkaṭassa. If he tells her to comb it, he commits an offense of wrong conduct. Vijaṭitāni nissaggiyāni honti. When it has been combed, it becomes subject to relinquishment.
Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. The wool should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbāni. “And, monks, it should be relinquished like this. … …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“imāni me, bhante, eḷakalomāni aññātikāya bhikkhuniyā dhovāpitāni nissaggiyāni. ‘Venerables, this wool, which I got washed by an unrelated nun, is to be relinquished. Imānāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this wool back to you.’”
Permutations
ms1V_2197Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her wash wool, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her wash and dye wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her wash and comb wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti vijaṭāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her wash, dye, and comb wool, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_2198Aññātikāya aññātikasaññī eḷakalomāni rajāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her dye wool, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her dye and comb wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her dye and wash wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her dye, comb, and wash wool, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_2199Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti, nissaggiyaṁ pācittiyaṁ. If she is unrelated and he perceives her as such, and he has her comb wool, he commits one offense entailing relinquishment and confession. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her comb and wash wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. If she is unrelated and he perceives her as such, and he has her comb and dye wool, he commits one offense entailing relinquishment and one offense of wrong conduct. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṁ dukkaṭānaṁ. If she is unrelated and he perceives her as such, and he has her comb, wash, and dye wool, he commits one offense entailing relinquishment and two offenses of wrong conduct.
ms1V_2200Aññātikāya vematiko …pe… If she is unrelated, but he is unsure of it … aññātikāya ñātikasaññī …pe… If she is unrelated, but he perceives her as related …
aññassa eḷakalomāni dhovāpeti, āpatti dukkaṭassa. If he has her wash wool belonging to someone else, he commits an offense of wrong conduct. Ekato upasampannāya dhovāpeti, āpatti dukkaṭassa. If he has a nun who is fully ordained only on one side do the washing, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related and he perceives her as such, there is no offense.
Non-offenses
ms1V_2201Anāpatti—There is no offense: ñātikāya dhovantiyā aññātikā dutiyā hoti, if a related nun does the washing and an unrelated nun helps her; avuttā dhovati, if a nun does the washing without being asked; aparibhuttaṁ katabhaṇḍaṁ dhovāpeti, if he has a nun wash an unused and finished article; sikkhamānāya if it is a trainee nun; sāmaṇeriyā if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2202Eḷakalomadhovāpanasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on having wool washed, the seventh, is finished.
Origin story
ms1V_2203Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko. At that time Venerable Upananda was associating with a family from which he received a regular meal. Yaṁ tasmiṁ kule uppajjati khādanīyaṁ vā bhojanīyaṁ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati. Whenever that family obtained food, they put aside a portion for Upananda. Tena kho pana samayena sāyaṁ tasmiṁ kule maṁsaṁ uppannaṁ hoti. And that’s what they did when one evening they obtained some meat. Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti.
Tassa kulassa dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—“maṁsaṁ me dethā”ti. The following morning their son got up early and cried, “Give me meat!” Atha kho so puriso pajāpatiṁ etadavoca—“ayyassa paṭivisaṁ dārakassa dehi. The man said to his wife, “Give him the venerable’s portion. Aññaṁ cetāpetvā ayyassa dassāmā”ti. We’ll buy something else for the venerable.”
ms1V_2204Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. On the same morning Upananda robed up, took his bowl and robe, and went to that family where he sat down on the prepared seat. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—The man of the house approached Upananda, bowed, sat down, and said, “hiyyo kho, bhante, sāyaṁ maṁsaṁ uppannaṁ ahosi. Tato ayyassa paṭiviso ṭhapito. “Yesterday evening, Venerable, we obtained some meat, and we put aside a portion for you. Ayaṁ, bhante, dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—‘maṁsaṁ me dethā’ti. Ayyassa paṭiviso dārakassa dinno. But then in the morning our son got up early and cried, ‘Give me meat!’ and we gave him your portion. Kahāpaṇena, bhante, kiṁ āhariyyatū”ti? What can we get you for a kahāpaṇa?”
“Pariccatto me, āvuso, kahāpaṇo”ti? “Are you giving up a kahāpaṇa coin for me?”
“Āma, bhante, pariccatto”ti. “Yes.”
“Taññeva me, āvuso, kahāpaṇaṁ dehī”ti. “Then just give me that kahāpaṇa.”
ms1V_2205Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṁ datvā ujjhāyati khiyyati vipāceti—“Yatheva mayaṁ rūpiyaṁ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṁ paṭiggaṇhantī”ti. After giving a kahāpaṇa to Upananda, that man complained and criticized him, “The Sakyan monastics accept money just as we do.”
Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that man, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā upanando sakyaputto rūpiyaṁ paṭiggahessatī”ti. “How could Venerable Upananda receive money?”
ms1V_2206Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, rūpiyaṁ paṭiggahesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, rūpiyaṁ paṭiggahessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2207“Yo pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk takes, has someone else take, or consents to gold and silver being deposited for him, he commits an offense entailing relinquishment and confession.’”
Definitions
Saṅghamajjhe nissajjitabbaṁ. It should be relinquished in the midst of the Sangha. Evañca pana, bhikkhave, nissajjitabbaṁ—“And, monks, it should be relinquished like this. tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say:
“ahaṁ, bhante, rūpiyaṁ paṭiggahesiṁ. ‘Venerables, I have received money. Idaṁ me nissaggiyaṁ. It is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti. I relinquish it to the Sangha.’”
Nissajjitvā āpatti desetabbā. After relinquishing it, he is to confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The confession should be received by a competent and capable monk.
Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo—If a monastery worker or a lay follower is available, you should tell him, “āvuso, imaṁ jānāhī”ti. “Look into this.” Sace so bhaṇati—If he says, “iminā kiṁ āhariyyatū”ti, “What can I get you with this?” na vattabbo—one should not say, “imaṁ vā imaṁ vā āharā”ti. “Get this or that;” Kappiyaṁ ācikkhitabbaṁ—one should point out what is allowable: sappi vā telaṁ vā madhu vā phāṇitaṁ vā. ghee, oil, honey, or syrup. Sace so tena parivattetvā kappiyaṁ āharati rūpiyappaṭiggāhakaṁ ṭhapetvā sabbeheva paribhuñjitabbaṁ. If he makes a purchase and brings back what is allowable, everyone may enjoy it except the one who received the money.
Evañcetaṁ labhetha, iccetaṁ kusalaṁ; If this is what happens, all is well. no ce labhetha, so vattabbo—If not, he should be told, “āvuso, imaṁ chaḍḍehī”ti. “Discard it.” Sace so chaḍḍeti, iccetaṁ kusalaṁ; If he discards it, all is well. no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo—If he does not, a monk who has five qualities should be appointed as the money discarder: yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been discarded.
“Evañca pana, bhikkhave, sammannitabbo. “And, monks, this is how he should be appointed. Paṭhamaṁ bhikkhu yācitabbo. First the monk should be asked Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—and then a competent and capable monk should inform the Sangha:
ms1V_2214‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammanneyya. If it seems appropriate to the Sangha, it should appoint monk so-and-so as the money discarder. Esā ñatti. This is the motion.
ms1V_2215Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammannati. The Sangha appoints monk so-and-so as the money discarder. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; Any monk who agrees to appointing monk so-and-so as the money discarder should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t agree should speak up.
ms1V_2216Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. The Sangha has appointed monk so-and-so as the money discarder. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_2217Tena sammatena bhikkhunā animittaṁ katvā pātetabbaṁ. The appointed monk should throw it away without taking note of where. Sace nimittaṁ katvā pāteti, āpatti dukkaṭassa. If he takes note of where he throws it, he commits an offense of wrong conduct.
Permutations
ms1V_2218Rūpiye rūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. If it is money, and he perceives it as such, and he receives it, he commits an offense entailing relinquishment and confession. Rūpiye vematiko rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. If it is money, but he is unsure of it, and he receives it, he commits an offense entailing relinquishment and confession. Rūpiye arūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. If it is money, but he does not perceive it as such, and he receives it, he commits an offense entailing relinquishment and confession.
ms1V_2219Arūpiye rūpiyasaññī, āpatti dukkaṭassa. If it is not money, but he perceives it as such, he commits an offense of wrong conduct. Arūpiye vematiko, āpatti dukkaṭassa. If it is not money, but he is unsure of it, he commits an offense of wrong conduct. Arūpiye arūpiyasaññī, anāpatti. If it is not money, and he does not perceive it as such, there is no offense.
Non-offenses
ms1V_2220Anāpatti—There is no offense: ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—if, within a monastery or a lodging, he takes it or has someone take it, and he then puts it aside with the thought, yassa bhavissati so harissatīti, “Whoever owns it will come and get it;” ms1V_2221ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
Rūpiyasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on money, the eighth, is finished.
Origin story
ms1V_2222Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjanti. At that time the monks from the group of six engaged in various kinds of trades involving money. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics engage in trades that involve money? They’re just like householders who indulge in worldly pleasures!”
ms1V_2223Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissantī”ti. “How can the monks from the group of six do this?”
ms1V_2224Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2225“Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk engages in various kinds of trades involving money, he commits an offense entailing relinquishment and confession.’”
Definitions
katena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. if he exchanges what is shaped with what is shaped, he commits an offense entailing relinquishment and confession. Katena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is shaped, he commits an offense entailing relinquishment and confession. Katena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is both shaped and not shaped with what is shaped, he commits an offense entailing relinquishment and confession.
Akatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is shaped with what is not shaped, he commits an offense entailing relinquishment and confession. Akatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is not shaped, he commits an offense entailing relinquishment and confession. Akatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is both shaped and not shaped with what is not shaped, he commits an offense entailing relinquishment and confession.
Katākatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. Katākatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. Katākatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is both shaped and not shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession.
Saṅghamajjhe nissajjitabbaṁ. It should be relinquished in the midst of the Sangha. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say,
“ahaṁ, bhante, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjiṁ. ‘Venerables, I have engaged in various kinds of trades involving money. Idaṁ me nissaggiyaṁ. This is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti. I relinquish it to the Sangha.’”
Nissajjitvā āpatti desetabbā. After relinquishing it, he is to confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The confession should be received by a competent and capable monk.
Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo—If a monastery worker or a lay follower is available, you should tell him, “āvuso, imaṁ jānāhī”ti. “Look into this.” Sace so bhaṇati—If he says, “iminā kiṁ āhariyyatū”ti, “What can I get you with this?” na vattabbo—one should not say, “imaṁ vā imaṁ vā āharā”ti. “Get this or that;” Kappiyaṁ ācikkhitabbaṁ—one should point out what is allowable: sappi vā telaṁ vā madhu vā phāṇitaṁ vā. ghee, oil, honey, or syrup. Sace so tena parivattetvā kappiyaṁ āharati, rūpiyacetāpakaṁ ṭhapetvā, sabbeheva paribhuñjitabbaṁ. If he makes a purchase and brings back what is allowable, everyone may enjoy it except the one who did the exchange involving money.
Evañcetaṁ labhetha, iccetaṁ kusalaṁ; If this is what happens, all is well. no ce labhetha, so vattabbo—If not, he should be told, “āvuso, imaṁ chaḍḍehī”ti. “Discard this.” Sace so chaḍḍeti, iccetaṁ kusalaṁ; If he discards it, all is well. no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo—If he does not, a monk who has five qualities should be appointed as the money discarder: yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been discarded.
“Evañca pana, bhikkhave, sammannitabbo. “And, monks, this is how he should be appointed. Paṭhamaṁ bhikkhu yācitabbo. First the monk should be asked Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—and then a competent and capable monk should inform the Sangha:
ms1V_2230‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammanneyya. If it seems appropriate to the Sangha, it should appoint monk so-and-so as the money discarder. Esā ñatti. This is the motion.
ms1V_2231Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammannati. The Sangha appoints monk so-and-so as the money discarder. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; Any monk who agrees to appointing monk so-and-so as the money discarder should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t agree should speak up.
ms1V_2232Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. The Sangha has appointed monk so-and-so as the money discarder. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_2233Tena sammatena bhikkhunā animittaṁ katvā pātetabbaṁ. The appointed monk should throw it away without taking note of where. Sace nimittaṁ katvā pāteti, āpatti dukkaṭassa. If he takes note of where he throws it, he commits an offense of wrong conduct.
Permutations
ms1V_2234Rūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is money, and he perceives it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession. Rūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is money, but he is unsure of it, and he exchanges it for money, he commits an offense entailing relinquishment and confession. Rūpiye arūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is money, but he does not perceive it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession.
Arūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is not money, but he perceives it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession. Arūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is not money, but he is unsure of it, and he exchanges it for money, he commits an offense entailing relinquishment and confession. Arūpiye arūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is not money, and he does not perceive it as such, but he exchanges it for money, he commits an offense entailing relinquishment and confession.
ms1V_2235Arūpiye rūpiyasaññī, āpatti dukkaṭassa. If it is not money, but he perceives it as such, he commits an offense of wrong conduct. Arūpiye vematiko, āpatti dukkaṭassa. If it is not money, but he is unsure of it, he commits an offense of wrong conduct. Arūpiye arūpiyasaññī, anāpatti. If it is not money, and he does not perceive it as such, there is no offense.
Non-offenses
ms1V_2236Anāpatti—There is no offense: ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2237Rūpiyasaṁvohārasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on trades involving money, the ninth, is finished.
Origin story
ms1V_2238Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti cīvarakammaṁ kātuṁ. At that time Venerable Upananda the Sakyan had become skilled at making robes. So paṭapilotikānaṁ saṅghāṭiṁ karitvā surattaṁ suparikammakataṁ katvā pārupi. He made an upper robe of old cloth, well-dyed and beautifully made, and he wore it.
Atha kho aññataro paribbājako mahagghaṁ paṭaṁ pārupitvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—Just then a certain wanderer who was wearing an expensive robe went up to Upananda and said, “sundarā kho tyāyaṁ, āvuso, saṅghāṭi; “Your upper robe is beautiful. dehi me paṭenā”ti. Please give it to me in exchange for my robe.”
“Jānāhi, āvuso”ti. “Are you sure?”
“Āmāvuso, jānāmī”ti. “I am.”
“Handāvuso”ti, adāsi. Saying, “Alright, then,” he gave it.
Atha kho so paribbājako taṁ saṅghāṭiṁ pārupitvā paribbājakārāmaṁ agamāsi. The wanderer put on the upper robe and went to the wanderers’ monastery. Paribbājakā taṁ paribbājakaṁ etadavocuṁ—The wanderers said to him, “sundarā kho tyāyaṁ, āvuso, saṅghāṭi; “This upper robe of yours is beautiful. kuto tayā laddhā”ti? Where did you get it?”
“Tena me, āvuso, paṭena parivattitā”ti. “I traded it for my robe.”
“Katihipi tyāyaṁ, āvuso, saṅghāṭi bhavissati, “But how long will it last? soyeva te paṭo varo”ti. Your other robe was better.”
ms1V_2239Atha kho so paribbājako—“saccaṁ kho paribbājakā āhaṁsu—‘katihipi myāyaṁ saṅghāṭi bhavissati. Soyeva me paṭo varo’”ti The wanderer realized they were right, yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—and so he returned to Upananda and said, “handa te, āvuso, saṅghāṭi; dehi me paṭan”ti. “Here’s your upper robe. Please give me back mine.”
“Nanu tvaṁ, āvuso, mayā vutto— ‘jānāhi, āvuso’ti. “But didn’t I ask you if you were sure? Nāhaṁ dassāmī”ti. I won’t give it back.”
Atha kho so paribbājako ujjhāyati khiyyati vipāceti—Then that wanderer complained and criticized him, “gihīpi naṁ gihissa vippaṭisārissa denti, “Even householders give back to each other when they regret a trade. kiṁ pana pabbajito pabbajitassa na dassatī”ti. How, then, can a monastic not do the same?”
ms1V_2240Assosuṁ kho bhikkhū tassa paribbājakassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that wanderer, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto paribbājakena saddhiṁ kayavikkayaṁ samāpajjissatī”ti. “How could Venerable Upananda barter with a wanderer?”
ms1V_2241Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, paribbājakena saddhiṁ kayavikkayaṁ samāpajjasī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, paribbājakena saddhiṁ kayavikkayaṁ samāpajjissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2242“Yo pana bhikkhu nānappakārakaṁ kayavikkayaṁ samāpajjeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk engages in various kinds of barter, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The goods should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, they should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“ahaṁ, bhante, nānappakārakaṁ kayavikkayaṁ samāpajjiṁ. ‘Venerables, I have engaged in various kinds of barter. Idaṁ me nissaggiyaṁ. This is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this back to you.’”
Permutations
ms1V_2246Kayavikkaye kayavikkayasaññī, nissaggiyaṁ pācittiyaṁ. If it is bartering, and he perceives it as such, he commits an offense entailing relinquishment and confession. Kayavikkaye vematiko, nissaggiyaṁ pācittiyaṁ. If it is bartering, but he is unsure of it, he commits an offense entailing relinquishment and confession. Kayavikkaye nakayavikkayasaññī, nissaggiyaṁ pācittiyaṁ. If it is bartering, but he does not perceive it as such, he commits an offense entailing relinquishment and confession.
ms1V_2247Nakayavikkaye kayavikkayasaññī, āpatti dukkaṭassa. If it is not bartering, but he perceives it as such, he commits an offense of wrong conduct. Nakayavikkaye vematiko, āpatti dukkaṭassa. If it is not bartering, but he is unsure of it, he commits an offense of wrong conduct. Nakayavikkaye nakayavikkayasaññī, anāpatti. If it is not bartering, and he does not perceive it as such, there is no offense.
Non-offenses
ms1V_2248Anāpatti—There is no offense: agghaṁ pucchati, if he asks about the value; kappiyakārakassa ācikkhati, if he tells an attendant; “idaṁ amhākaṁ atthi, amhākañca iminā ca iminā ca attho”ti bhaṇati, if he says, “I have this and I have need of such-and-such;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2249Kayavikkayasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on bartering, the tenth, is finished.
Kosiyavaggo dutiyo. The second sub-chapter on silk is finished.
ms1V_2250Tassuddānaṁ This is the summary:
Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṁ; Dve ca lomāni uggaṇhe, ubho nānappakārakāti. ms1V_2251“Silk, entirely, two parts, Six years, sitting mat; And two on wool, should take, Two on various kinds.”
Origin story
First sub-story
ms1V_2252Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū bahū patte sannicayaṁ karonti. the monks from the group of six were storing up many almsbowls. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about dwellings saw this, they complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā bahū patte sannicayaṁ karissanti, “How can the Sakyan monastics store up many bowls? pattavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti āmattikāpaṇaṁ vā pasāressantī”ti. Are they starting up as bowl merchants or setting up a bowl shop?”
ms1V_2253Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū atirekapattaṁ dhāressantī”ti. “How can the monks from the group of six keep extra bowls?”
ms1V_2254Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, atirekapattaṁ dhārethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, atirekapattaṁ dhāressatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms1V_2255“Yo pana bhikkhu atirekapattaṁ dhāreyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk keeps an extra almsbowl, he commits an offense entailing relinquishment and confession.’”
ms1V_2256Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms1V_2257Tena kho pana samayena āyasmato ānandassa atirekapatto uppanno hoti. Soon afterwards Venerable Ānanda received an extra bowl. Āyasmā ca ānando taṁ pattaṁ āyasmato sāriputtassa dātukāmo hoti. He wanted to give it to Venerable Sāriputta, Āyasmā ca sāriputto sākete viharati. who was staying at Sāketa. Atha kho āyasmato ānandassa etadahosi—Knowing that the Buddha had laid down a rule against keeping an extra bowl, “bhagavatā sikkhāpadaṁ paññattaṁ— ‘na atirekapatto dhāretabbo’ti. Ayañca me atirekapatto uppanno. Ahañcimaṁ pattaṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṁ nu kho mayā paṭipajjitabban”ti? Venerable Ānanda thought, “What should I do now?” Bhagavato etamatthaṁ ārocesi. He told the Buddha, who said, “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti? “How long is it, Ānanda, before Sāriputta returns?”
“Navamaṁ vā, bhagavā, divasaṁ dasamaṁ vā”ti. “Nine or ten days, Venerable Sir.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, dasāhaparamaṁ atirekapattaṁ dhāretuṁ. “Monks, you should keep an extra almsbowl for ten days at the most. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms1V_2258“Dasāhaparamaṁ atirekapatto dhāretabbo. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti. ‘A monk should keep an extra almsbowl for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.’”
Definitions
dve pattā ayopatto mattikāpattoti. there are two kinds of bowls: the iron bowl and the clay bowl.
ms1V_2262Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto. And there are three sizes of bowls: the large bowl, the medium bowl, and the small bowl.
Ukkaṭṭho nāma patto aḍḍhāḷhakodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The large bowl: it takes half an āḷhaka measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry.
Majjhimo nāma patto nāḷikodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The medium bowl: it takes a nāḷika measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry.
Omako nāma patto patthodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The small bowl: it takes a pattha measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry. Tato ukkaṭṭho apatto, omako apatto. Anything larger than this is not a bowl, nor anything smaller.
Evañca pana, bhikkhave, nissajjitabbo. “And, monks, it should be relinquished like this. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say,
“ayaṁ me, bhante, patto dasāhātikkanto nissaggiyo. ‘Venerables, this almsbowl, which I have kept over ten days, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti. I relinquish it to the Sangha.’
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, The confession should be received by a competent and capable monk. nissaṭṭhapatto dātabbo—The relinquished bowl is then to be given back:
ms1V_2264“Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ patto itthannāmassa bhikkhuno nissaggiyo saṅghassa nissaṭṭho. This almsbowl, which was to be relinquished by monk so-and-so, has been relinquished to the Sangha. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ pattaṁ itthannāmassa bhikkhuno dadeyyā”ti. If it seems appropriate to the Sangha, the Sangha should give this bowl back to monk so-and-so.’
ms1V_2265Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—Or: after approaching several monks, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say,
“ayaṁ me, bhante, patto dasāhātikkanto nissaggiyo. ‘Venerables, this almsbowl, which I have kept over ten days, is to be relinquished. Imāhaṁ āyasmantānaṁ nissajjāmī”ti. I relinquish it to the venerables.’
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, The confession should be received by a competent and capable monk. nissaṭṭhapatto dātabbo—The relinquished bowl is then to be given back:
ms1V_2266“Suṇantu me āyasmantā. ‘Please, I ask the venerables to listen to me. Ayaṁ patto itthannāmassa bhikkhuno nissaggiyo āyasmantānaṁ nissaṭṭho. This almsbowl, which was to be relinquished by monk so-and-so, has been relinquished to you. Yadāyasmantānaṁ pattakallaṁ, āyasmantā imaṁ pattaṁ itthannāmassa bhikkhuno dadeyyun”ti. If it seems appropriate to you, you should give this bowl back to monk so-and-so.’
ms1V_2267Tena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—Or: after approaching a single monk, that monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say, “ayaṁ me, āvuso, patto dasāhātikkanto nissaggiyo. ‘This almsbowl, which I have kept over ten days, is to be relinquished. Imāhaṁ āyasmato nissajjāmī”ti. I relinquish it to you.’ Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Tena bhikkhunā āpatti paṭiggahetabbā, The confession should be received by that monk. nissaṭṭhapatto dātabbo—The relinquished bowl is then to be given back:
“imaṁ pattaṁ āyasmato dammī”ti. ‘I give this almsbowl back to you.’”
Permutations
ms1V_2268Dasāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than ten days and he perceives it as more, he commits an offense entailing relinquishment and confession. Dasāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he is unsure of it, he commits an offense entailing relinquishment and confession. Dasāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than ten days, but he perceives it as less, he commits an offense entailing relinquishment and confession.
Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been determined, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avikappite vikappitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been assigned to another, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been given away, but he perceives that it has, he commits an offense entailing relinquishment and confession. Anaṭṭhe naṭṭhasaññī nissaggiyaṁ pācittiyaṁ. If it has not been lost, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been destroyed, but he perceives that it has, he commits an offense entailing relinquishment and confession. Abhinne bhinnasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been broken, but he perceives that it has, he commits an offense entailing relinquishment and confession. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, he commits an offense entailing relinquishment and confession.
ms1V_2269Nissaggiyaṁ pattaṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses an almsbowl that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than ten days, but he perceives it as more, he commits an offense of wrong conduct. Dasāhānatikkante vematiko, āpatti dukkaṭassa. If it is less than ten days, but he is unsure of it, he commits an offense of wrong conduct. Dasāhānatikkante anatikkantasaññī, anāpatti. If it is less than ten days and he perceives it as less, there is no offense.
Non-offenses
ms1V_2270Anāpatti—There is no offense: antodasāhaṁ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, bhijjati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if, within ten days, it is determined, assigned to another, given away, lost, destroyed, broken, stolen, or taken on trust; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2271Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhapattaṁ na denti. Soon afterwards the monks from the group of six did not give back a relinquished bowl. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.
“Na, bhikkhave, nissaṭṭhapatto na dātabbo. Yo na dadeyya, āpatti dukkaṭassā”ti. “Monks, a relinquished alsmbowl should be given back. If you don’t give it back, you commit an offense of wrong conduct.”
ms1V_2272Pattasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on almsbowls, the first, is finished.
Origin story
ms1V_2273Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena kho pana samayena aññatarena kumbhakārena bhikkhū pavāritā honti—At that time a potter had invited the monks, saying, “yesaṁ ayyānaṁ pattena attho ahaṁ pattenā”ti. “If any of you needs an almsbowl, I’ll provide it.” Tena kho pana samayena bhikkhū na mattaṁ jānitvā bahū patte viññāpenti. But the monks had no sense of moderation, and they asked for many bowls. Yesaṁ khuddakā pattā te mahante patte viññāpenti. Those who had small bowls asked for large ones, Yesaṁ mahantā pattā te khuddake patte viññāpenti. and those who had large bowls asked for small ones. Atha kho so kumbhakāro bhikkhūnaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, The potter was so busy making bowls for the monks that he was unable to make goods for sale. attanāpi na yāpeti, puttadārāpissa kilamanti. He could not make a living for himself, and his wives and children suffered. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. “How can the Sakyan monastics have no sense of moderation and ask for many bowls? Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, This potter is so busy making bowls for them that he is unable to make goods for sale. attanāpi na yāpeti, puttadārāpissa kilamantī”ti. He is unable to make a living for himself, and his wives and children are suffering.”
ms1V_2274Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū na mattaṁ jānitvā bahū patte viññāpessantī”ti. “How can those monks have no sense of moderation and ask for many bowls?”
ms1V_2275Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: saccaṁ kira, bhikkhave, bhikkhū na mattaṁ jānitvā bahū patte viññāpentīti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā na mattaṁ jānitvā bahū patte viññāpessanti. “How can those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—After rebuking them, he gave a teaching and addressed the monks:
“na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā”ti. “Monks, a monk should not ask for an almsbowl. If he does, he commits an offense of wrong conduct.”
ms1V_2276Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Soon afterwards the bowl of a certain monk broke. Atha kho so bhikkhu—“bhagavatā paṭikkhittaṁ pattaṁ viññāpetun”ti kukkuccāyanto na viññāpeti. Knowing that the Buddha had prohibited asking for a bowl and being afraid of wrongdoing, he did not ask for a new one. Hatthesu piṇḍāya carati. As a consequence, he collected almsfood with his hands. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him, “kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā”ti. “How can the Sakyan monastics collect almsfood with their hands, just like the monastics of other religions?”
ms1V_2277Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti. “Monks, I allow you to ask for a new almsbowl if your bowl has been lost or is broken.”
ms1V_2278Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. When they heard about the Buddha’s allowance, the monks from the group of six asked for many bowls even when their existing bowls only had a minor chip or scratch. Atha kho so kumbhakāro bhikkhūnaṁ tatheva bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, Once again that potter was so busy making bowls for the monks that he was unable to make goods for sale. attanāpi na yāpeti, puttadārāpissa kilamanti. He could not make a living for himself, and his wives and children suffered. Manussā tatheva ujjhāyanti khiyyanti vipācenti—And people complained and criticized them as before. “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadārāpissa kilamantī”ti.
ms1V_2279Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī”ti. “How can the monks from the group of six ask for many bowls even when their existing bowls only has a minor chip or scratch?”
ms1V_2280Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2281“Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. ‘If a monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. That monk should relinquish that almsbowl to a gathering of monks. Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo— ‘ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks.” Ayaṁ tattha sāmīcī”ti. This is the proper procedure.’”
Definitions
Saṅghamajjhe nissajjitabbo. It should be relinquished in the midst of the Sangha. Sabbeheva adhiṭṭhitapattaṁ gahetvā sannipatitabbaṁ. All determined bowls should be brought together. Na lāmako patto adhiṭṭhātabbo—One should not determine an inferior bowl, thinking, “mahagghaṁ pattaṁ gahessāmī”ti. “I’ll get a valuable one.”
Sace lāmakaṁ pattaṁ adhiṭṭheti— “mahagghaṁ pattaṁ gahessāmī”ti, āpatti dukkaṭassa. If one determines an inferior bowl, thinking, “I’ll get a valuable one,” one commits an offense of wrong conduct.
Evañca pana, bhikkhave, nissajjitabbo. “And, monks, it should be relinquished like this. Tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say,
“ayaṁ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. ‘Venerables, this almsbowl, which I got in exchange for a bowl that had fewer than five mends, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti. I relinquish it to the Sangha.’”
Nissajjitvā āpatti desetabbā. After relinquishing it, he should confess the offense. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. The confession should be received by a competent and capable monk.
Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo—A monk who has five qualities should be appointed as the distributor of almsbowls: yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gāhitāgāhitañca jāneyya. one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been distributed. “Evañca pana, bhikkhave, sammannitabbo. “And, monks, this is how he should be appointed. Paṭhamaṁ bhikkhu yācitabbo. First the monk should be asked, Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—and then a competent and capable monk should inform the Sangha:
ms1V_2285‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammanneyya. If it seems appropriate to the Sangha, it should appoint monk so-and-so as the distributor of almsbowls. Esā ñatti. This is the motion.
ms1V_2286Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammannati. The Sangha appoints monk so-and-so as the distributor of almsbowls. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; Any monk who agrees to appointing monk so-and-so as the distributor of almsbowls should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t agree should speak up.
ms1V_2287Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. The Sangha has appointed monk so-and-so as the distributor of almsbowls. Khamati saṅghassa, tasmā tuṇhī, The Sangha approves and is therefore silent. evametaṁ dhārayāmī’”ti. I’ll remember it thus.’”
ms1V_2288Tena sammatena bhikkhunā patto gāhetabbo. The appointed monk should give away that relinquished bowl. Thero vattabbo—He should tell the most senior monk, “gaṇhātu, bhante, thero pattan”ti. “Sir, would you like this bowl?” Sace thero gaṇhāti, therassa patto dutiyassa gāhetabbo. If the most senior monk takes it, his old bowl should be offered to the next monk.
Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa. He should not not take that bowl out of sympathy. If he does, he commits an offense of wrong conduct.
Apattakassa na gāhetabbo. It is not to be offered to anyone who does not have bowl. Eteneva upāyena yāva saṅghanavakā gāhetabbo. In this manner it should be offered all the way to the most junior monk in the Sangha.
Permutations
ms1V_2291Abandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with one mend, he commits an offense entailing relinquishment and confession. Abandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with two mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with three mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2292Ekabandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl without mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with one mend, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with two mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with three mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2293Dvibandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Dvibandhanena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl with two mends for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2294Tibandhanena pattena abandhanaṁ pattaṁ …pe… If he exchanges a bowl with three mends for a bowl without mends … ekabandhanaṁ pattaṁ for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with three mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2295Catubandhanena pattena abandhanaṁ pattaṁ …pe… If he exchanges a bowl with four mends for a bowl without mends … ekabandhanaṁ pattaṁ … for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2296Abandhanena pattena abandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl without mends that count, he commits an offense entailing relinquishment and confession. Abandhanena pattena ekabandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl without mends for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
ms1V_2297Ekabandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with one mend for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
ms1V_2298Dvibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with two mends for a bowl without mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
ms1V_2299Tibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with three mends for a bowl without mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with three mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
ms1V_2300Catubandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with four mends for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
ms1V_2301Abandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends that count for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl without mends that count for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. for a bowl with four mends, he commits an offense entailing relinquishment and confession. …
ms1V_2302Catubandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl without mends … Catubandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl with four mends that count for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl with four mends, he commits an offense entailing relinquishment and confession.
ms1V_2303Abandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl without mends that count for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. …
ms1V_2304Catubandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with four mends that count for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession.
Non-offenses
ms1V_2305Anāpatti—There is no offense: naṭṭhapattassa, if his almsbowl is lost; bhinnapattassa, if his almsbowl is broken; ñātakānaṁ if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2306Ūnapañcabandhanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on less than five mends, the second, is finished.
Origin story
ms1V_2307Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo. At that time Venerable Pilindavaccha was clearing a slope near Rājagaha, intending to build a shelter. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“kiṁ, bhante, thero kārāpetī”ti? Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said, “Venerable, what are you having made?”
“Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti. “I’m clearing a slope, great king. I want to build a shelter.”
“Attho, bhante, ayyassa ārāmikenā”ti? “Do you need a monastery worker?”
“Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti. “The Buddha hasn’t allowed monastery workers.”
“Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti. “Well then, Sir, please ask the Buddha and tell me the outcome.”
“Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. “Yes, great king.”
Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Pilindavaccha then instructed, inspired, and gladdened King Bimbisāra with a teaching, Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left.
ms1V_2308Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi—Soon afterwards Pilindavaccha sent a message to the Buddha: “rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo. “Venerable Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker. Kathaṁ nu kho, bhante, mayā paṭipajjitabban”ti? What should I tell him?” Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—The Buddha then gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, ārāmikan”ti. “Monks, I allow monastery workers.”
Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said, “anuññāto, bhante, bhagavatā ārāmiko”ti? “Sir, has the Buddha allowed monastery workers?”
“Evaṁ, mahārājā”ti. “Yes, great king.”
“Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti. “Well then, I’ll provide you with a monastery worker.”
Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti? But after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of all practical affairs: “Listen, has the monastery worker I promised been provided?”
“Na kho, deva, ayyassa ārāmiko dinno”ti. “No, sir, he hasn’t.”
“Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti? “How long has it been since we made that promise?”
Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“pañca, deva, rattisatānī”ti. The official counted the days and said, “It’s been five hundred days.”
“Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti. “Well then, provide him with five hundred monastery workers.”
“Evaṁ, devā”ti “Yes.”
kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. The official provided Pilindavaccha with those monastery workers and a separate village was established. Ārāmikagāmakotipi naṁ āhaṁsu, pilindagāmakotipi naṁ āhaṁsu. They called it “The Monastery Workers’ Village” and “Pilinda Village”.
ms1V_2309Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti. And Pilindavaccha began associating with the families in that village.
Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. At that time they were holding a celebration in that village and the children were dressed up with ornaments and garlands. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“mālaṁ me detha, alaṅkāraṁ me dethā”ti. Just then the daughter of that house had seen the other children dressed up in ornaments and garlands. She cried, saying, “Give me a garland! Give me ornaments!” Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—“kissāyaṁ dārikā rodatī”ti? Pilindavaccha asked her mother why the girl was crying. “Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā kuto, alaṅkāro”ti? She told him, adding, “Poor people like us can’t afford garlands and ornaments.” Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti. Pilindavaccha took a pad of grass and said to the mother, “Here, place this on the girl’s head.” Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. She did, and it turned into a beautiful golden garland. Natthi tādisā raññopi antepure suvaṇṇamālā. Even the royal compound had nothing like it.
Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. People told King Bimbisāra, “In the house of such-and-such a monastery worker there’s a beautiful golden garland. Natthi tādisā devassāpi antepure suvaṇṇamālā. Even in your court, sir, there’s nothing like it. Kuto tassa duggatassa. So how did those poor people get it? Nissaṁsayaṁ corikāya ābhatā”ti. They must have stolen it.” Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi. King Bimbisāra had that family imprisoned.
Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi—“kahaṁ imaṁ ārāmikakulaṁ gatan”ti? As he was walking on continuous almsround, he came to the house of that monastery worker. He then asked the neighbors what had happened to that family.
“Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti. “The king has jailed them, Venerable, because of that golden garland.”
ms1V_2310Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Pilindavaccha then went to King Bimbisāra’s house and sat down on the prepared seat. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti? Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?”
“Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. “Sir, in the house of that monastery worker there was a beautiful golden garland. Natthi tādisā amhākampi antepure suvaṇṇamālā. Even the royal compound has nothing like it. Kuto tassa duggatassa. So how did those poor people get it? Nissaṁsayaṁ corikāya ābhatā”ti. They must have stolen it.”
Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci. Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. So ahosi sabbasovaṇṇamayo. As a result, the whole house became gold. “Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti? He said, “Great king, how did you get so much gold?”
“Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti. “Understood, Sir! It’s your supernormal power.” Taṁ ārāmikakulaṁ muñcāpesi. He then released that family.
ms1V_2311Manussā—“ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti, People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ. Being delighted and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ. Ordinarily, too, Pilindavaccha was getting the five tonics. Laddhaṁ laddhaṁ parisāya vissajjeti. Since he was getting so much, he gave it away to his followers, Parisā cassa hoti bāhullikā. who ended up with an abundance of tonics. Laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. After filling up basins and water pots and setting these aside, they filled their water filters and bags and hung these in the windows. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. But the tonics were dripping, and the dwellings became infested with rats. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them, “antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti. “These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.”
ms1V_2312Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī”ti. “How can these monks choose to live with such abundance?”
ms1V_2313Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī”ti? “Is it true, monks, that there are monks who live like this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti. “How can those foolish men live like this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2314“Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. ‘After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti. If one uses them longer than that, one commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The tonics should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, they should be relinquished like this: …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ, ‘Venerables, these tonics, which I have kept over seven days, are to be relinquished. imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish them to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give these tonics back to you.’”
Permutations
ms1V_2318Sattāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than seven days and he perceives it as more, he commits an offense entailing relinquishment and confession. Sattāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. If it is more than seven days, but he is unsure of it, he commits an offense entailing relinquishment and confession. Sattāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than seven days, but he perceives it as less, he commits an offense entailing relinquishment and confession.
Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been determined, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been given away, but he perceives that they have, he commits an offense entailing relinquishment and confession. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been lost, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been destroyed, but he perceives that they have, he commits an offense entailing relinquishment and confession. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been burned, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been stolen, but he perceives that they have, he commits an offense entailing relinquishment and confession.
ms1V_2319Nissaṭṭhaṁ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ, After the relinquished tonics have been returned, they are not to be used on the body, nor are they to be eaten. padīpe vā kāḷavaṇṇe vā upanetabbaṁ, They may be used in lamps or as a black coloring agent. aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ. Other monks may use them on the body, but they may not eat them.
ms1V_2320Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than seven days, but he perceives it as more, he commits an offense of wrong conduct. Sattāhānatikkante vematiko, āpatti dukkaṭassa. If it is less than seven days, but he is unsure of it, he commits an offense of wrong conduct. Sattāhānatikkante anatikkantasaññī, anāpatti. If it is less than seven days and he perceives it as less, there is no offense.
Non-offenses
ms1V_2321Anāpatti—There is no offense: antosattāhaṁ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if within seven days they have been determined, given away, lost, destroyed, burned, stolen, or taken on trust; anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati, if, without any desire for them, he gives them up to a person who is not fully ordained, and he then obtains them again and then uses them; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2322Bhesajjasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on tonics, the third, is finished.
Origin story
ms1V_2323Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena bhagavatā bhikkhūnaṁ vassikasāṭikā anuññātā hoti. At that time the Buddha had allowed the rainy-season robe for the monks. Chabbaggiyā bhikkhū—“bhagavatā vassikasāṭikā anuññātā”ti, Knowing that this was the case, the monks from the group of six paṭikacceva vassikasāṭikacīvaraṁ pariyesanti, went looking for cloth for their rainy-season robes in advance. paṭikacceva katvā nivāsenti, And after sewing them in advance, they wore them. jiṇṇāya vassikasāṭikāya naggā kāyaṁ ovassāpenti. Then, because their rainy-season robes were worn out, they bathed naked in the rain.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū paṭikacceva vassikasāṭikacīvaraṁ pariyesissanti, paṭikacceva katvā nivāsessanti, jiṇṇāya vassikasāṭikāya naggā kāyaṁ ovassāpessantī”ti. “How could the monks from the group of six go looking for cloth for their rainy-season robes in advance, sew them in advance, and then wear them, and then, because their rainy-season robes are worn out, bathe naked in the rain?”
ms1V_2324Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking the monks from the group of six in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, paṭikacceva vassikasāṭikacīvaraṁ pariyesatha? “Is it true, monks, that you did this?” Paṭikacceva katvā nivāsetha? Jiṇṇāya vassikasāṭikāya naggā kāyaṁ ovassāpethā”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe moghapurisā, paṭikacceva vassikasāṭikacīvaraṁ pariyesissatha, paṭikacceva katvā nivāsessatha, jiṇṇāya vassikasāṭikāya naggā kāyaṁ ovassāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2325“‘Māso seso gimhānan’ti bhikkhunā vassikasāṭikacīvaraṁ pariyesitabbaṁ; ‘addhamāso seso gimhānan’ti katvā nivāsetabbaṁ. ‘When there is a month left of the hot season, a monk may go looking for cloth for his rainy-season robe. When there is a half-month left, he may sew it and then wear it. ‘Orena ce māso seso gimhānan’ti vassikasāṭikacīvaraṁ pariyeseyya, ‘orenaddhamāso seso gimhānan’ti katvā nivāseyya, nissaggiyaṁ pācittiyan”ti. If he goes looking for cloth for his rainy-season robe when there is more than a month left of the hot season, or if he sews it and then wears it when there is more than a half-month left, he commits an offense entailing relinquishment and confession.’”
Definitions
atirekaddhamāse sese gimhāne katvā nivāseti, nissaggiyaṁ hoti. if he wears it after sewing it when there is more than a half-month left of the hot season, it becomes subject to relinquishment.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The rainy-season robe should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, vassikasāṭikacīvaraṁ atirekamāse sese gimhāne pariyiṭṭhaṁ atirekaddhamāse sese gimhāne katvā paridahitaṁ nissaggiyaṁ. ‘Venerables, this cloth for the rainy-season robe, which I went looking for when there was more than a month left of the hot season or which I wore after sewing it when there was more than a half-month left of the hot season, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this cloth for the rainy-season robe back to you.’”
Permutations
ms1V_2330Atirekamāse sese gimhāne atirekasaññī vassikasāṭikacīvaraṁ pariyesati, nissaggiyaṁ pācittiyaṁ. If there is more than a month left of the hot season, and he perceives it as more, and he goes looking for cloth for a rainy-season robe, he commits an offense entailing relinquishment and confession. Atirekamāse sese gimhāne vematiko vassikasāṭikacīvaraṁ pariyesati, nissaggiyaṁ pācittiyaṁ. If there is more than a month left of the hot season, but he is unsure of it, and he goes looking for cloth for a rainy-season robe, he commits an offense entailing relinquishment and confession. Atirekamāse sese gimhāne ūnakasaññī vassikasāṭikacīvaraṁ pariyesati, nissaggiyaṁ pācittiyaṁ. If there is more than a month left of the hot season, but he perceives it as less, and he goes looking for cloth for a rainy-season robe, he commits an offense entailing relinquishment and confession.
ms1V_2331Atirekaddhamāse sese gimhāne atirekasaññī katvā nivāseti, nissaggiyaṁ pācittiyaṁ. If there is more than a half-month left of the hot season, and he perceives it as more, and he wears the rainy-season robe after sewing it, he commits an offense entailing relinquishment and confession. Atirekaddhamāse sese gimhāne vematiko katvā nivāseti, nissaggiyaṁ pācittiyaṁ. If there is more than a half-month left of the hot season, but he is unsure of it, and he wears the rainy-season robe after sewing it, he commits an offense entailing relinquishment and confession. Atirekaddhamāse sese gimhāne ūnakasaññī katvā nivāseti, nissaggiyaṁ pācittiyaṁ. If there is more than a half-month left of the hot season, but he perceives it as less, and he wears the rainy-season robe after sewing it, he commits an offense entailing relinquishment and confession.
ms1V_2332Satiyā vassikasāṭikāya naggo kāyaṁ ovassāpeti, āpatti dukkaṭassa. If he has a rainy-season robe, but he bathes naked in the rain, he commits an offense of wrong conduct. Ūnakamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. If there is less than a month left of the hot season, but he perceives it as more, he commits an offense of wrong conduct. Ūnakamāse sese gimhāne vematiko, āpatti dukkaṭassa. If there is less than a month left of the hot season, but he is unsure of it, he commits an offense of wrong conduct. Ūnakamāse sese gimhāne ūnakasaññī, anāpatti. If there is less than a month left of the hot season, and he perceives it as less, there is no offense.
ms1V_2333Ūnakaddhamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. If there is less than a half-month left of the hot season, but he perceives it as more, he commits an offense of wrong conduct. Ūnakaddhamāse sese gimhāne vematiko, āpatti dukkaṭassa. If there is less than a half-month left of the hot season, but he is unsure of it, he commits an offense of wrong conduct. Ūnakaddhamāse sese gimhāne ūnakasaññī, anāpatti. If there is less than a half-month left of the hot season, and he perceives it as less, there is no offense.
Non-offenses
ms1V_2334Anāpatti—There is no offense: “māso seso gimhānan”ti vassikasāṭikacīvaraṁ pariyesati, if he goes looking for cloth for the rainy-season robe when there is a month left of the hot season; “addhamāso seso gimhānan”ti katvā nivāseti, if he wears the rainy-season robe after sewing it when there is a half-month left of the hot season; “ūnakamāso seso gimhānan”ti vassikasāṭikacīvaraṁ pariyesati, if he goes looking for cloth for the rainy-season robe when there is less than a month left of the hot season; “ūnakaddhamāso seso gimhānan”ti katvā nivāseti, if he wears the rainy-season robe after sewing it when there is less than a half-month left of the hot season; pariyiṭṭhāya vassikasāṭikāya vassaṁ ukkaḍḍhiyyati, if, after looking for a rainy-season robe, he postpones the rainy-season residence; nivatthāya vassikasāṭikāya vassaṁ ukkaḍḍhiyyati, dhovitvā nikkhipitabbaṁ; samaye nivāsetabbaṁ, if, after wearing a rainy-season robe, he postpones the rainy-season residence (in which case he should wash it and store it and then use it at the right time); acchinnacīvarassa, if his robe has been stolen; naṭṭhacīvarassa, if his robe has been lost; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2335Vassikasāṭikasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on the rainy-season robe, the fourth, is finished.
Origin story
ms1V_2336Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṁ bhikkhuṁ etadavoca—Venerable Upananda the Sakyan said to his brother’s student, “ehāvuso, janapadacārikaṁ pakkamissāmā”ti. “Come, let’s go wandering the country.”
“Nāhaṁ, bhante, gamissāmi; “I can’t, Venerable, dubbalacīvaromhī”ti. my robes are worn out.”
“Ehāvuso, ahaṁ te cīvaraṁ dassāmī”ti “I’ll give you a robe.” tassa cīvaraṁ adāsi. And he gave him a robe.
Assosi kho so bhikkhu—Soon afterwards that monk heard “bhagavā kira janapadacārikaṁ pakkamissatī”ti. that the Buddha was about to go wandering the country. Atha kho tassa bhikkhuno etadahosi—He thought, “na dānāhaṁ āyasmatā upanandena sakyaputtena saddhiṁ janapadacārikaṁ pakkamissāmi, bhagavatā saddhiṁ janapadacārikaṁ pakkamissāmī”ti. “Now I’ll go wandering with the Buddha instead.” Atha kho āyasmā upanando sakyaputto taṁ bhikkhuṁ etadavoca—Then, when Upananda said, “ehi dāni, āvuso, janapadacārikaṁ pakkamissāmā”ti. “Let’s go,” “Nāhaṁ, bhante, tayā saddhiṁ janapadacārikaṁ pakkamissāmi, bhagavatā saddhiṁ janapadacārikaṁ pakkamissāmī”ti. he replied, “I’m not going with you, but with the Buddha.”
“Yampi tyāhaṁ, āvuso, cīvaraṁ adāsiṁ, mayā saddhiṁ janapadacārikaṁ pakkamissatī”ti, “Well, that robe I gave you is going with me,” kupito anattamano acchindi. and he just took it back in anger.
Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. That monk told other monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—And the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindissatī”ti. “How could Venerable Upananda give away a robe and then take it back in anger?”
ms1V_2337Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tvaṁ, upananda, bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2338“Yo pana bhikkhu bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṁ pācittiyan”ti. ‘If a monk himself gives a robe to a monk, but then, in anger, takes it back or has it taken back, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ bhikkhussa sāmaṁ datvā acchinnaṁ nissaggiyaṁ imāhaṁ saṅghassa nissajjāmī”ti …pe… ‘Venerables, this robe-cloth, which I took back after giving it to a monk, is to be relinquished. I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2346Upasampanne upasampannasaññī cīvaraṁ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṁ pācittiyaṁ. If the other person is fully ordained and he perceives them as such, and after giving them robe-cloth, he takes it back in anger or has it taken back, he commits an offense entailing relinquishment and confession. Upasampanne vematiko cīvaraṁ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṁ pācittiyaṁ. If the other person is fully ordained, but he is unsure of it, and after giving them robe-cloth, he takes it back in anger or has it taken back, he commits an offense entailing relinquishment and confession. Upasampanne anupasampannasaññī cīvaraṁ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṁ pācittiyaṁ. If the other person is fully ordained, but he does not perceive them as such, and after giving them robe-cloth, he takes it back in anger or has it taken back, he commits an offense entailing relinquishment and confession.
ms1V_2347Aññaṁ parikkhāraṁ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. If, after giving them another requisite, he takes it back in anger or has it taken back, he commits an offense of wrong conduct. Anupasampannassa cīvaraṁ vā aññaṁ vā parikkhāraṁ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. If, after giving robe-cloth or another requisite to a person who is not fully ordained, he takes it back in anger or has it taken back, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms1V_2348Anāpatti—There is no offense: so vā deti, if the other person gives it back; tassa vā vissasanto gaṇhāti, if he takes it on trust from them; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2349Cīvaraacchindanasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on taking back a robe, the fifth, is finished.
Origin story
ms1V_2350Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena kho pana samayena chabbaggiyā bhikkhū cīvarakārasamaye bahuṁ suttaṁ viññāpesuṁ. the monks from the group of six were making robes and they asked for a large amount of thread. Katepi cīvare bahuṁ suttaṁ avasiṭṭhaṁ hoti. But when their robes were finished, there was much thread left over. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—They said, “handa mayaṁ, āvuso, aññampi suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpemā”ti. “Well, let’s ask for even more thread and get weavers to weave us robe-cloth.” Atha kho chabbaggiyā bhikkhū aññampi suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpesuṁ. Vītepi cīvare bahuṁ suttaṁ avasiṭṭhaṁ hoti. Yet even when that robe-cloth had been woven, there was much thread left over. Dutiyampi kho chabbaggiyā bhikkhū aññampi suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpesuṁ. A second time they asked for more thread and had weavers weave them robe-cloth. Vītepi cīvare bahuṁ suttaṁ avasiṭṭhaṁ hoti. Once again there was much thread left over. Tatiyampi kho chabbaggiyā bhikkhū aññampi suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpesuṁ. A third time they asked for more thread and had weavers weave them robe-cloth. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpessantī”ti. “How could the Sakyan monastics ask for thread and then get weavers to weave them robe-cloth?”
ms1V_2351Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpessantī”ti. “How could the monks from the group of six ask for thread and then get weavers to weave them robe-cloth?”
ms1V_2352Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2353“Yo pana bhikkhu sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk himself asks for thread, and then has weavers weave him robe-cloth, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ sāmaṁ suttaṁ viññāpetvā tantavāyehi vāyāpitaṁ nissaggiyaṁ. ‘Venerables, this robe-cloth, which I got weavers to weave after asking for the thread myself, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2358Vāyāpite vāyāpitasaññī, nissaggiyaṁ pācittiyaṁ. If he had it woven, and he perceives that he did, he commits an offense entailing relinquishment and confession. Vāyāpite vematiko, nissaggiyaṁ pācittiyaṁ. If he had it woven, but he is unsure of it, he commits an offense entailing relinquishment and confession. Vāyāpite avāyāpitasaññī, nissaggiyaṁ pācittiyaṁ. If he had it woven, but he does not perceive that he did, he commits an offense entailing relinquishment and confession.
ms1V_2359Avāyāpite vāyāpitasaññī, āpatti dukkaṭassa. If he did not have it woven, but he perceives that he did, he commits an offense of wrong conduct. Avāyāpite vematiko, āpatti dukkaṭassa. If he did not have it woven, but he is unsure of it, he commits an offense of wrong conduct. Avāyāpite avāyāpitasaññī, anāpatti. If he did not have it woven, and he does not perceive that he did, there is no offense.
Non-offenses
ms1V_2360Anāpatti—There is no offense: cīvaraṁ sibbetuṁ, if it is to sew a robe; āyoge, if it is for a back-and-knee strap; kāyabandhane, if it is for a belt; aṁsabaddhake, if it is for a shoulder strap; pattatthavikāya, if it is for a bowl bag; parissāvane, if it is for a water filter; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it for the benefit of someone else; attano dhanena, if it is by means of one’s own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2361Suttaviññattisikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on asking for thread, the sixth, is finished.
Origin story
ms1V_2362Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro puriso pavāsaṁ gacchanto pajāpatiṁ etadavoca—“suttaṁ dhārayitvā amukassa tantavāyassa dehi, cīvaraṁ vāyāpetvā nikkhipa, a man who was going away said to his wife, “Please weigh some thread, take it to the weavers, get them to weave robe-cloth, and put the robe-cloth aside. āgato ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. When I return, I’ll give it to Venerable Upananda.”
Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṁ vācaṁ bhāsamānassa. An alms-collecting monk heard that man speaking those words. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“mahāpuññosi tvaṁ, āvuso upananda, He then went to Upananda the Sakyan and said, “Upananda, you have much merit. amukasmiṁ okāse aññataro puriso pavāsaṁ gacchanto pajāpatiṁ etadavoca—‘suttaṁ dhārayitvā amukassa tantavāyassa dehi, cīvaraṁ vāyāpetvā nikkhipa, āgato ayyaṁ upanandaṁ cīvarena acchādessāmī’”ti. In such-and-such a place I heard a man, as he was going away, tell his wife to get robe-cloth woven so that he could give it to you when he returned.”
“Atthāvuso, maṁ so upaṭṭhāko”ti. “He’s my supporter.” Sopi kho tantavāyo āyasmato upanandassa sakyaputtassa upaṭṭhāko hoti. And the weaver was Upananda’s supporter too.
ms1V_2363Atha kho āyasmā upanando sakyaputto yena so tantavāyo tenupasaṅkami; upasaṅkamitvā taṁ tantavāyaṁ etadavoca—Upananda then went to that weaver and said, “idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati; āyatañca karohi vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karohī”ti. “This robe-cloth that you’re weaving for me, make it long and wide. And make it closely woven, well-woven, well-stretched, well-scraped, and well-combed.”
“Ete kho me, bhante, suttaṁ dhārayitvā adaṁsu; “Venerable, they’ve already weighed the thread and given it to me, iminā suttena cīvaraṁ vināhī”ti. telling me to weave the robe-cloth with that. “Na, bhante, sakkā āyataṁ vā vitthataṁ vā appitaṁ vā kātuṁ. I won’t be able to make it long, wide, or closely woven. Sakkā ca kho, bhante, suvītañca suppavāyitañca suvilekhitañca suvitacchitañca kātun”ti. But I’m able to make it well-woven, well-stretched, well-scraped, and well-combed.”
“Iṅgha tvaṁ, āvuso, āyatañca karohi vitthatañca appitañca. “Just make it long, wide, and closely woven. Na tena suttena paṭibaddhaṁ bhavissatī”ti. There’ll be enough thread.”
ms1V_2364Atha kho so tantavāyo yathābhataṁ suttaṁ tante upanetvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“suttena, ayye, attho”ti. Then, when all the thread had been used up, that weaver went to that woman and said, “Madam, I need more thread.”
“Nanu tvaṁ ayyo mayā vutto—‘iminā suttena cīvaraṁ vināhī’”ti. “But didn’t I tell you to weave the robe-cloth with that thread?”
“Saccāhaṁ, ayye, tayā vutto—‘iminā suttena cīvaraṁ vināhī’ti. “You did. Api ca maṁ ayyo upanando evamāha—‘iṅgha tvaṁ, āvuso, āyatañca karohi vitthatañca appitañca, But Venerable Upananda told me to make it long, wide, and closely woven. na tena suttena paṭibaddhaṁ bhavissatī’”ti. And he said there would be enough thread.” Atha kho sā itthī yattakaṁyeva suttaṁ paṭhamaṁ adāsi tattakaṁ pacchā adāsi. That woman then gave him as much thread again as she had done the first time.
Assosi kho āyasmā upanando sakyaputto—“so kira puriso pavāsato āgato”ti. Atha kho āyasmā upanando sakyaputto yena tassa purisassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. When Upananda heard that the husband had returned from his travels, he went to his house and sat down on the prepared seat. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. That man approached him, bowed, and sat down. Ekamantaṁ nisinno kho so puriso pajāpatiṁ etadavoca—“vītaṁ taṁ cīvaran”ti? He then said to his wife, “Has the robe-cloth been woven?”
“Āmāyya, vītaṁ taṁ cīvaran”ti. “Yes, it has.”
“Āhara, ayyaṁ upanandaṁ cīvarena acchādessāmī”ti. “Please bring it. I’ll give it to Venerable Upananda.”
Atha kho sā itthī taṁ cīvaraṁ nīharitvā sāmikassa datvā etamatthaṁ ārocesi. She then got the robe-cloth, gave it to her husband, and told him what had happened. Atha kho so puriso āyasmato upanandassa sakyaputtassa cīvaraṁ datvā ujjhāyati khiyyati vipāceti—After giving the robe-cloth to Upananda, he complained and criticized him, “mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. “These Sakyan monastics have great desires; they’re not content. Nayime sukarā cīvarena acchādetuṁ. It’s no easy matter to give them robe-cloth. Kathañhi nāma ayyo upanando mayā pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. How could Venerable Upananda go to the weavers and say what kind of robe-cloth he wanted without first being invited by me?”
ms1V_2365Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that man, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissatī”ti. “How could Venerable Upananda go to a householder’s weavers and say what kind of robe-cloth he wants without first being invited?”
ms1V_2366Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “saccaṁ kira tvaṁ, upananda, pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātako te, upananda, aññātako”ti? “Is he a relative of yours?”
“Aññātako, bhagavā”ti. “No, Sir.”
“Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, people who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Tattha nāma tvaṁ, moghapurisa, pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjissasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2367“Bhikkhuṁ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṁ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjeyya—‘If a male or female householder is having robe-cloth woven by weavers for an unrelated monk and, without first being invited, that monk goes to those weavers and specifies the kind of robe-cloth he wants, saying, ‘idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati. Āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. ‘This robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed, Appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā’ti. and perhaps I will even give you a small gift,’ Evañca so bhikkhu vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṁ pācittiyan”ti. then, in saying that and afterwards giving them a small gift, even a bit of almsfood, he commits an offense entailing relinquishment and confession.’”
Definitions
yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi, antamaso dhammampi bhaṇati. congee, a meal, fresh food, a bit of bath powder, a tooth cleaner, a piece of string, and even if he gives a teaching. ms1V_2380Tassa vacanena āyataṁ vā vitthataṁ vā appitaṁ vā karoti, payoge dukkaṭaṁ. If the weaver makes it long or wide or closely woven because of the monk’s statement, then for the effort there is an act of wrong conduct. Paṭilābhena nissaggiyaṁ hoti. When he gets the robe-cloth, it becomes subject to relinquishment. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe-cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, cīvaraṁ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ. ‘Venerables, this robe-cloth, for which I went to the weavers of an unrelated householder and said what kind of robe-cloth I wanted without first being invited, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe-cloth back to you.’”
Permutations
ms1V_2381Aññātake aññātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated and the monk perceives them as such and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake vematiko pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated, but the monk is unsure of it and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession. Aññātake ñātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjati, nissaggiyaṁ pācittiyaṁ. If the householder is unrelated, but the monk perceives them as related and, without first being invited, he goes to their weavers and specifies the kind of robe-cloth he wants, he commits an offense entailing relinquishment and confession.
ms1V_2382Ñātake añātakasaññī, āpatti dukkaṭassa. If the householder is related, but the monk perceives them as unrelated, he commits an offense of wrong conduct. Ñātake vematiko, āpatti dukkaṭassa. If the householder is related, but the monk is unsure of it, he commits an offense of wrong conduct. Ñātake ñātakasaññī, anāpatti. If the householder is related and the monk perceives them as such, there is no offense.
Non-offenses
ms1V_2383Anāpatti—There is no offense: ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; mahagghaṁ vāyāpetukāmassa appagghaṁ vāyāpeti, if someone wants to have expensive robe-cloth woven, but he has them weave inexpensive robe-cloth instead; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2384Mahāpesakārasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The long training rule on weavers, the seventh, is finished.
Origin story
ms1V_2385Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro mahāmatto pavāsaṁ gacchanto bhikkhūnaṁ santike dūtaṁ pāhesi—a government official who was about to set out on a journey sent a message to the monks, saying, “āgacchantu bhadantā vassāvāsikaṁ dassāmī”ti. “Come, Venerables, I wish to give robe-cloth to those who have completed the rainy-season residence.”
Bhikkhū—The monks thought, “vassaṁvuṭṭhānaṁ bhagavatā vassāvāsikaṁ anuññātan”ti, “The Buddha has allowed such robes only for those who have completed the rains residence,” kukkuccāyantā nāgamaṁsu. and being afraid of wrongdoing they did not go. Atha kho so mahāmatto ujjhāyati khiyyati vipāceti—That government official complained and criticized them, “kathañhi nāma bhadantā mayā dūte pahite nāgacchissanti. “How could they not come when I send a message? Ahañhi senāya gacchāmi. I’m about to set out with the army. Dujjānaṁ jīvitaṁ dujjānaṁ maraṇan”ti. It’s hard to know whether I’ll live or die.”
ms1V_2386Assosuṁ kho bhikkhū tassa mahāmattassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that government official, Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, accekacīvaraṁ paṭiggahetvā nikkhipitun”ti. “Monks, I allow you to receive a haste-cloth, and then store it.”
ms1V_2387Tena kho pana samayena bhikkhū—When they heard about this, “bhagavatā anuññātaṁ accekacīvaraṁ paṭiggahetvā nikkhipitun”ti, accekacīvarāni paṭiggahetvā cīvarakālasamayaṁ atikkāmenti. monks received haste-cloths and stored them beyond the robe season, Tāni cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhanti. keeping them in bundles on a bamboo robe rack.
Addasa kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto tāni cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhante disvā bhikkhū etadavoca—While walking about the dwellings, Venerable Ānanda saw that cloth, and he asked the monks, “kassimāni, āvuso, cīvarāni cīvaravaṁse bhaṇḍikābaddhāni tiṭṭhantī”ti? “Whose cloth is this?”
“Amhākaṁ, āvuso, accekacīvarānī”ti. “It’s our haste-cloth.”
“Kīvaciraṁ panāvuso, imāni cīvarāni nikkhittānī”ti? “But how long have you stored it?”
Atha kho te bhikkhū āyasmato ānandassa yathānikkhittaṁ ārocesuṁ. They told him. Āyasmā ānando ujjhāyati khiyyati vipāceti—Ānanda then complained and criticized them, “kathañhi nāma bhikkhū accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmessantī”ti. “How could these monks receive haste-cloth and then store it beyond the robe season?”
ms1V_2388Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi …pe…—After rebuking those monks in many ways, Ānanda told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmentī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā accekacīvaraṁ paṭiggahetvā cīvarakālasamayaṁ atikkāmessanti. “Monks, how could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2389“Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuno paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ. ‘When there are ten days left to the Kattika full moon that ends the first rainy-season residence and haste-cloth is given to a monk, he may receive it if he regards it as urgent. He may then store it until the end of the robe season. Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyan”ti. If he stores it beyond that, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The cloth should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, accekacīvaraṁ cīvarakālasamayaṁ atikkāmitaṁ nissaggiyaṁ. ‘Venerables, this haste-cloth, which I have stored beyond the robe season, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this cloth back to you.’”
Permutations
ms1V_2396Accekacīvare accekacīvarasaññī cīvarakālasamayaṁ atikkāmeti, nissaggiyaṁ pācittiyaṁ. If it is haste-cloth and he perceives it as such, and he stores it beyond the robe season, he commits an offense entailing relinquishment and confession. Accekacīvare vematiko cīvarakālasamayaṁ atikkāmeti, nissaggiyaṁ pācittiyaṁ. If it is haste-cloth, but he is unsure of it, and he stores it beyond the robe season, he commits an offense entailing relinquishment and confession. Accekacīvare anaccekacīvarasaññī cīvarakālasamayaṁ atikkāmeti, nissaggiyaṁ pācittiyaṁ. If it is haste-cloth, but he does not perceive it as such, and he stores it beyond the robe season, he commits an offense entailing relinquishment and confession.
Anadhiṭṭhite adhiṭṭhitasaññī …pe… If it has not been determined, but he perceives that it has … avikappite vikappitasaññī … If it has not been assigned to another, but he perceives that it has … avissajjite vissajjitasaññī … If it has not been given away, but he perceives that it has … anaṭṭhe naṭṭhasaññī … If it has not been lost, but he perceives that it has … avinaṭṭhe vinaṭṭhasaññī … If it has not been destroyed, but he perceives that it has … adaḍḍhe daḍḍhasaññī … If it has not been burned, but he perceives that it has … avilutte viluttasaññī cīvarakālasamayaṁ atikkāmeti, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, and he stores it beyond the robe season, he commits an offense entailing relinquishment and confession.
ms1V_2397Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses a cloth that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Anaccekacīvare accekacīvarasaññī, āpatti dukkaṭassa. If it is not haste-cloth, but he perceives it as such, he commits an offense of wrong conduct. Anaccekacīvare vematiko, āpatti dukkaṭassa. If it is not haste-cloth, but he is unsure of it, he commits an offense of wrong conduct. Anaccekacīvare anaccekacīvarasaññī, anāpatti. If it is not haste-cloth and he does not perceive it as such, there is no offense.
Non-offenses
ms1V_2398Anāpatti—There is no offense: antosamaye adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if within the robe season the haste-cloth is determined, assigned to another, given away, lost, destroyed, burned, stolen, or taken on trust; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2399Accekacīvarasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on haste-cloth, the eighth, is finished.
Origin story
ms1V_2400Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena bhikkhū vutthavassā āraññakesu senāsanesu viharanti. At that time monks who had completed the rainy-season residence were staying in wilderness dwellings. Kattikacorakā bhikkhū—Thieves who were active during the month of Kattika attacked those monks, thinking, “laddhalābhā”ti paripātenti. “They have been given things.”
Bhagavato etamatthaṁ ārocesuṁ. The monks told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, āraññakesu senāsanesu viharantena tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitun”ti. “Monks, I allow monks who are staying in wilderness dwellings to store one of their three robes in an inhabited area.”
ms1V_2401Tena kho pana samayena bhikkhū—“bhagavatā anuññātaṁ āraññakesu senāsanesu viharantena tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitun”ti tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasanti. When they heard about this, monks stored one of their three robes in inhabited areas, staying apart from them for more than six days. Tāni cīvarāni nassantipi vinassantipi ḍayhantipi undūrehipi khajjanti. The robes were lost, destroyed, burned, and eaten by rats. Bhikkhū duccoḷā honti lūkhacīvarā. As a consequence, those monks became poorly dressed. Bhikkhū evamāhaṁsu—Other monks asked them why, “kissa tumhe, āvuso, duccoḷā lūkhacīvarā”ti? Atha kho te bhikkhū bhikkhūnaṁ etamatthaṁ ārocesuṁ. and they told them what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma bhikkhū tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasissantī”ti. “How could those monks store one of their three robes in an inhabited area and then stay apart from it for more than six days?”
ms1V_2402Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasantī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipitvā atirekachārattaṁ vippavasissanti. “Monks, how could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2403“Upavassaṁ kho pana kattikapuṇṇamaṁ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipeyya, siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya. ‘There are wilderness dwellings that are considered risky and dangerous. After observing the Kattika full moon that ends the rainy season, a monk who is staying in such a dwelling may, if he so desires, store one of his three robes in an inhabited area so long as he has a reason for staying apart from that robe. Chārattaparamaṁ tena bhikkhunā tena cīvarena vippavasitabbaṁ. Tato ce uttari vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyan”ti. He should stay apart from that robe for six days at the most. If he stays apart from it longer than that, except if the monks have agreed, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. The robe should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
idaṁ me, bhante, cīvaraṁ atirekachārattaṁ vippavutthaṁ, aññatra bhikkhusammutiyā, nissaggiyaṁ. ‘Venerables, this robe, which I have stayed apart from for more than six days without the agreement of the monks, is to be relinquished. Imāhaṁ saṅghassa nissajjāmīti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this robe back to you.’”
Permutations
ms1V_2417Atirekachāratte atirekasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If it is more than six days and he perceives it as more, and he is staying apart from it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Atirekachāratte vematiko vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If it is more than six days, but he is unsure of it, and he is staying apart from it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. Atirekachāratte ūnakasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If it is more than six days, but he perceives it as less, and he is staying apart from it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
Appaccuddhaṭe paccuddhaṭasaññī …pe… If the determination has not been given up, but he perceives that it has … avissajjite vissajjitasaññī … If it has not been given away, but he perceives that it has … anaṭṭhe naṭṭhasaññī … If it has not been lost, but he perceives that it has … avinaṭṭhe vinaṭṭhasaññī … If it has not been destroyed, but he perceives that it has … adaḍḍhe daḍḍhasaññī … If it has not been burned, but he perceives that it has … avilutte viluttasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. If it has not been stolen, but he perceives that it has, and he is staying apart from it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
ms1V_2418Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Ūnakachāratte atirekasaññī, āpatti dukkaṭassa. If it is less than six days, but he perceives it as more, he commits an offense of wrong conduct. Ūnakachāratte vematiko, āpatti dukkaṭassa. If it is less than six days, but he is unsure of it, he commits an offense of wrong conduct. Ūnakachāratte ūnakasaññī, anāpatti. If it is less than six days and he perceives it as less, there is no offense.
Non-offenses
ms1V_2419Anāpatti—There is no offense: chārattaṁ vippavasati, if he stays apart from the robe for six days; ūnakachārattaṁ vippavasati, if he stays apart from the robe for less than six days; chārattaṁ vippavasitvā puna gāmasīmaṁ okkamitvā vasitvā pakkamati, if, after staying apart from it for six days, he stays overnight within the village zone and then leaves; antochārattaṁ paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if within the six days he gives up the determination, or the robe is given away, lost, destroyed, burned, stolen, or taken on trust; bhikkhusammutiyā, if he has the permission of the monks; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2420Sāsaṅkasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on what is risky, the ninth, is finished.
Origin story
ms1V_2421Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghassa sacīvarabhattaṁ paṭiyattaṁ hoti—an association had prepared a meal together with robe-cloth for the Sangha, “bhojetvā cīvarena acchādessāmā”ti. intending to offer the robe-cloth after giving the meal.
Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṁsu; But the monks from the group of six went to that association upasaṅkamitvā taṁ pūgaṁ etadavocuṁ—and said, “dethāvuso, amhākaṁ imāni cīvarānī”ti. “Please give this robe-cloth to us.”
“Na mayaṁ, bhante, dassāma. “Venerables, we can’t do that. Amhākaṁ saṅghassa anuvassaṁ sacīvarabhikkhā paññattā”ti. We’ve prepared our annual alms-offering together with robe-cloth for the Sangha.”
“Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. “The Sangha has many donors and supporters. Mayaṁ tumhe nissāya tumhe sampassantā idha viharāma. But since we’re staying here, we look to you for support. Tumhe ce amhākaṁ na dassatha, atha ko carahi amhākaṁ dassati? If you don’t give to us, who will? Dethāvuso, amhākaṁ imāni cīvarānī”ti. So give us the robe-cloth.” Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṁ cīvaraṁ chabbaggiyānaṁ bhikkhūnaṁ datvā saṅghaṁ bhattena parivisi. Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to them and served the food to the Sangha.
Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṁ paṭiyattaṁ, na ca jānanti chabbaggiyānaṁ bhikkhūnaṁ dinnanti, te evamāhaṁsu—The monks who knew that a meal together with robe-cloth had been prepared for the Sangha, but who did not know that the robe-cloth had been given to the monks from the group of six, said, “oṇojethāvuso, saṅghassa cīvaran”ti. “Please offer the robe-cloth.”
“Natthi, bhante. “There isn’t any. Yathāpaṭiyattaṁ cīvaraṁ ayyā chabbaggiyā attano pariṇāmesun”ti. The monks from the group of six have diverted to themselves the robe-cloth we had prepared.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessantī”ti. “How could the monks from the group of six divert to themselves things they knew were intended for the Sangha?”
ms1V_2422Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms1V_2423“Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk diverts to himself material support that he knows was intended for the Sangha, he commits an offense entailing relinquishment and confession.’”
Definitions
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. It should be relinquished to a sangha, a group, or an individual. Evañca pana, bhikkhave, nissajjitabbaṁ. “And, monks, it should be relinquished like this. …pe… (To be expanded as in Bu Np 1:3.2.5–Bu Np 1:3.2.29, with appropriate substitutions.)
“idaṁ me, bhante, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmitaṁ nissaggiyaṁ. ‘Venerables, this thing, which I diverted to myself knowing that it was intended for the Sangha, is to be relinquished. Imāhaṁ saṅghassa nissajjāmī”ti …pe… I relinquish it to the Sangha.’ … dadeyyāti …pe… the Sangha should give … dadeyyunti …pe… you should give … āyasmato dammīti. ‘I give this back to you.’”
Permutations
ms1V_2430Pariṇate pariṇatasaññī attano pariṇāmeti, nissaggiyaṁ pācittiyaṁ. If it was intended for the Sangha and he perceives it as such, and he diverts it to himself, he commits an offense entailing relinquishment and confession.
ms1V_2431Pariṇate vematiko attano pariṇāmeti, āpatti dukkaṭassa. If it was intended for the Sangha, but he is unsure of it, and he diverts it to himself, he commits an offense of wrong conduct. Pariṇate apariṇatasaññī attano pariṇāmeti, anāpatti. If it was intended for the Sangha, but he does not perceive it as such, and he diverts it to himself, there is no offense.
Saṅghassa pariṇataṁ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for one Sangha and he diverts it to another Sangha or to a shrine, he commits an offense of wrong conduct. Cetiyassa pariṇataṁ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for one shrine and he diverts it to another shrine or to a sangha or to an individual, he commits an offense of wrong conduct. Puggalassa pariṇataṁ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for an individual and he diverts it to another individual or to a sangha or to a shrine, he commits an offense of wrong conduct.
Apariṇate pariṇatasaññī, āpatti dukkaṭassa. If it was not intended for the Sangha, but he perceives it as such, he commits an offense of wrong conduct. Apariṇate vematiko, āpatti dukkaṭassa. If it was not intended for the Sangha, but he is unsure of it, he commits an offense of wrong conduct. Apariṇate apariṇatasaññī, anāpatti. If it was not intended for the Sangha and he does not perceive it as such, there is no offense.
Non-offenses
ms1V_2432Anāpatti—There is no offense: kattha demāti pucchiyamāno yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethāti bhaṇati, if being asked, “Where may we give?” he says, “Give where your gift goes toward equipment;” “Give where it goes toward repairs;” “Give where it will last for a long time;” “Give where you feel inspired;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms1V_2433Pariṇatasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on what was intended, the tenth, is finished.
Pattavaggo tatiyo. The third sub-chapter on almsbowls is finished.
ms1V_2434Tassuddānaṁ This is the summary:
Dve ca pattāni bhesajjaṁ, vassikā dānapañcamaṁ; Sāmaṁ vāyāpanacceko, sāsaṅkaṁ saṅghikena cāti. ms1V_2435“Two on bowls, and tonics, Rainy season, the fifth on a gift; Oneself, having woven, haste, Risky, and with the Sangha.”
ms1V_2436“Uddiṭṭhā kho, āyasmanto, tiṁsa nissaggiyā pācittiyā dhammā. “Venerables, the thirty rules on relinquishment and confession have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, ‘kaccittha parisuddhā’? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, ‘kaccittha parisuddhā’? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, ‘kaccittha parisuddhā’? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, You are pure in this and therefore silent. evametaṁ dhārayāmī”ti. I’ll remember it thus.”
ms1V_2437Nissaggiyakaṇḍaṁ niṭṭhitaṁ. The chapter on offenses entailing relinquishment is finished.
ms1V_2438Pārājikapāḷi niṭṭhitā. The canonical text beginning with offenses entailing expulsion is finished.
ms2V_1Namo tassa Bhagavato Arahato Sammāsambuddhassa. Homage to the Buddha, the Perfected One, the fully Awakened One
ms2V_2Ime kho panāyasmanto dvenavuti pācittiyā dhammā uddesaṁ āgacchanti. Venerables, these ninety-two rules on confession come up for recitation.
Origin story
ms2V_3Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in the Jeta grove, Anāthapiṇḍika’s Monastery, Tena kho pana samayena hatthako sakyaputto vādakkhitto hoti. Hatthaka the Sakyan had been beaten in debate. So titthiyehi saddhiṁ sallapanto avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati, saṅketaṁ katvā visaṁvādeti. While talking with the monastics of other religions, he would assert things after denying them, and he would deny things after asserting them. He evaded the issues, lied, and made sham appointments. Titthiyā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma hatthako sakyaputto amhehi saddhiṁ sallapanto avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissati, saṅketaṁ katvā visaṁvādessatī”ti. The monastics of other religions complained and criticized him, “When Hatthaka talks with us, how can he assert things after denying them, deny things after asserting them, evade the issues, lie, and make sham appointments?”
ms2V_4Assosuṁ kho bhikkhū tesaṁ titthiyānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those monastics of other religions. Atha kho te bhikkhū yena hatthako sakyaputto tenupasaṅkamiṁsu; upasaṅkamitvā hatthakaṁ sakyaputtaṁ etadavocuṁ—They then went to Hatthaka and said, “saccaṁ kira tvaṁ, āvuso hatthaka, titthiyehi saddhiṁ sallapanto avajānitvā paṭijānāsi, paṭijānitvā avajānāsi, aññenaññaṁ paṭicarasi, sampajānamusā bhāsasi, saṅketaṁ katvā visaṁvādesī”ti? “Is it true, Hatthaka, that you’re doing this?”
“Ete kho, āvuso, titthiyā nāma yena kenaci jetabbā; “These monastics of other religions should be beaten, whatever it takes! neva tesaṁ jayo dātabbo”ti. They shouldn’t be allowed to win.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma hatthako sakyaputto titthiyehi saddhiṁ sallapanto avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissati, saṅketaṁ katvā visaṁvādessatī”ti. “When Hatthaka talks with the monastics of other religions, how can he assert things after denying them, deny things after asserting them, evade the issues, lie, and make sham appointments?”
ms2V_5Atha kho te bhikkhū hatthakaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking Hatthaka in many ways, they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā hatthakaṁ sakyaputtaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Hatthaka: “saccaṁ kira tvaṁ, hatthaka, titthiyehi saddhiṁ sallapanto avajānitvā paṭijānāsi, paṭijānitvā avajānāsi, aññenaññaṁ paṭicarasi, sampajānamusā bhāsasi, saṅketaṁ katvā visaṁvādesī”ti? “Is it true, Hatthaka, that you’re doing this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, titthiyehi saddhiṁ sallapanto avajānitvā paṭijānissasi, paṭijānitvā avajānissasi, aññenaññaṁ paṭicarissasi, sampajānamusā bhāsissasi, saṅketaṁ katvā visaṁvādessasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_6“Sampajānamusāvāde pācittiyan”ti. ‘If a monk lies in full awareness, he commits an offense entailing confession.’”
Definitions
Permutations
Definitions
Exposition
Falsely claiming to have experienced what he has not experienced: a single sense door
ms2V_9Tīhākārehi “adiṭṭhaṁ diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has seen what he has not seen, he commits an offense entailing confession when three conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.
ms2V_10Catūhākārehi “adiṭṭhaṁ diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has seen what he has not seen, he commits an offense entailing confession when four conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.
ms2V_11Pañcahākārehi “adiṭṭhaṁ diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has seen what he has not seen, he commits an offense entailing confession when five conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.
ms2V_12Chahākārehi “adiṭṭhaṁ diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has seen what he has not seen, he commits an offense entailing confession when six conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
ms2V_13Sattahākārehi “adiṭṭhaṁ diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has seen what he has not seen, he commits an offense entailing confession when seven conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
ms2V_14Tīhākārehi “assutaṁ sutaṁ me”ti …pe… If he lies in full awareness, saying that he says that he has heard what he has not heard … amutaṁ mutaṁ meti …pe… saying that he has sensed what he has not sensed … aviññātaṁ viññātaṁ meti sampajānamusā bhaṇantassa āpatti pācittiyassa—saying that he has mentally experienced what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.
ms2V_15Catūhākārehi …pe… … when four conditions are fulfilled … pañcahākārehi …pe… when five conditions are fulfilled … chahākārehi …pe… when six conditions are fulfilled … sattahākārehi “aviññātaṁ viññātaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa—If he lies in full awareness, saying that he has mentally experienced what he has not mentally experienced, he commits an offense entailing confession when seven conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Falsely claiming to have experienced what he has not experienced: multiple sense doors
ms2V_16Tīhākārehi “adiṭṭhaṁ diṭṭhañca me sutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has seen and heard what he has not seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi “adiṭṭhaṁ diṭṭhañca me mutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has seen and sensed what he has not seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi “adiṭṭhaṁ diṭṭhañca me viññātañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has seen and mentally experienced what he has not seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi adiṭṭhaṁ “diṭṭhañca me sutañca mutañcā”ti …pe… If he lies in full awareness, saying that he has seen and heard and sensed what he has not seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi adiṭṭhaṁ “diṭṭhañca me sutañca viññātañcā”ti …pe… If he lies in full awareness, saying that he has seen and heard and mentally experienced what he has not seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi adiṭṭhaṁ “diṭṭhañca me sutañca mutañca viññātañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe…. If he lies in full awareness, saying that he has seen and heard and sensed and mentally experienced what he has not seen, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_17Tīhākārehi assutaṁ “sutañca me mutañcā”ti …pe… If he lies in full awareness, saying that he has heard and sensed what he has not heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi assutaṁ “sutañca me viññātañcā”ti …pe… If he lies in full awareness, saying that he has heard and mentally experienced what he has not heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi assutaṁ “sutañca me diṭṭhañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has heard and seen what he has not heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi assutaṁ “sutañca me mutañca viññātañcā”ti …pe… If he lies in full awareness, saying that he has heard and sensed and mentally experienced what he has not heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi assutaṁ “sutañca me mutañca diṭṭhañcā”ti …pe… If he lies in full awareness, saying that he has heard and sensed and seen what he has not heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi assutaṁ “sutañca me mutañca viññātañca diṭṭhañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has heard and sensed and mentally experienced and seen what he has not heard, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_18Tīhākārehi amutaṁ “mutañca me viññātañcā”ti …pe… If he lies in full awareness, saying that he has sensed and mentally experienced what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi amutaṁ “mutañca me diṭṭhañcā”ti …pe… If he lies in full awareness, saying that he has sensed and seen what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi amutaṁ “mutañca me sutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has sensed and heard what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi amutaṁ “mutañca me viññātañca diṭṭhañcā”ti …pe… If he lies in full awareness, saying that he has sensed and mentally experienced and seen what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi amutaṁ “mutañca me viññātañca sutañcā”ti …pe… If he lies in full awareness, saying that he has sensed and mentally experienced and heard what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi amutaṁ “mutañca me viññātañca diṭṭhañca sutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has sensed and mentally experienced and seen and heard what he has not sensed, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_19Tīhākārehi aviññātaṁ “viññātañca me diṭṭhañcā”ti …pe… If he lies in full awareness, saying that he has mentally experienced and seen what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi aviññātaṁ “viññātañca me sutañcā”ti …pe… If he lies in full awareness, saying that he has mentally experienced and heard what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi aviññātaṁ “viññātañca me mutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has mentally experienced and sensed what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi aviññātaṁ “viññātañca me diṭṭhañca sutañcā”ti …pe… If he lies in full awareness, saying that he has mentally experienced and seen and heard what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi aviññātaṁ “viññātañca me diṭṭhañca mutañcā”ti …pe… If he lies in full awareness, saying that he has mentally experienced and seen and sensed what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi aviññātaṁ “viññātañca me diṭṭhañca sutañca mutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… If he lies in full awareness, saying that he has mentally experienced and seen and heard and sensed what he has not mentally experienced, he commits an offense entailing confession when three conditions are fulfilled …
Falsely claiming not to have experienced what he has experienced
ms2V_20Tīhākārehi diṭṭhaṁ “adiṭṭhaṁ me”ti …pe… If he lies in full awareness, saying that he has not seen what he has seen, he commits an offense entailing confession when three conditions are fulfilled … sutaṁ “assutaṁ me”ti …pe… saying that he has not heard what he has heard … mutaṁ “amutaṁ me”ti …pe… saying that he has not sensed what he has sensed … viññātaṁ “aviññātaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has not mentally experienced what he has mentally experienced, he commits an offense entailing confession when three conditions are fulfilled …
Falsely claiming to have experienced with one sense what he has experienced with another
ms2V_21Tīhākārehi diṭṭhaṁ “sutaṁ me”ti …pe… If he lies in full awareness, saying that he has heard what he has seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi diṭṭhaṁ “mutaṁ me”ti …pe… saying that he has sensed what he has seen … tīhākārehi diṭṭhaṁ “viññātaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has mentally experienced what he has seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi diṭṭhaṁ “sutañca me mutañcā”ti …pe… If he lies in full awareness, saying that he has heard and sensed what he has seen, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi diṭṭhaṁ “sutañca me viññātañcā”ti …pe… saying that he has heard and mentally experienced what he has seen … tīhākārehi diṭṭhaṁ “sutañca me mutañca viññātañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has heard and sensed and mentally experienced what he seen, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_22Tīhākārehi sutaṁ “mutaṁ me”ti …pe… If he lies in full awareness, saying that he has sensed what he has heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi sutaṁ “viññātaṁ me”ti …pe… saying that he has mentally experienced what he has heard … tīhākārehi sutaṁ “diṭṭhaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has seen what he has heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi sutaṁ “mutañca me viññātañcā”ti …pe… If he lies in full awareness, saying that he has sensed and mentally experienced what he has heard, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi sutaṁ “mutañca me diṭṭhañcā”ti …pe… saying that he has sensed and seen what he has heard … tīhākārehi sutaṁ “mutañca me viññātañca diṭṭhañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe…. saying that he has sensed and mentally experienced and seen what he heard, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_23Tīhākārehi mutaṁ “viññātaṁ me”ti …pe… If he lies in full awareness, saying that he has mentally experienced what he has sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi mutaṁ “diṭṭhaṁ me”ti …pe… saying that he has seen what he has sensed … tīhākārehi mutaṁ “sutaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has heard what he has sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi mutaṁ “viññātañca me diṭṭhañcā”ti …pe… If he lies in full awareness, saying that he has mentally experienced and seen what he has sensed, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi mutaṁ “viññātañca me sutañcā”ti …pe… saying that he has mentally experienced and heard what he has sensed … tīhākārehi mutaṁ “viññātañca me diṭṭhañca sutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe…. saying that he has mentally experienced and seen and heard what he sensed, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_24Tīhākārehi viññātaṁ “diṭṭhaṁ me”ti …pe… If he lies in full awareness, saying that he has seen what he has mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi viññātaṁ “sutaṁ me”ti …pe… saying that he has heard what he has mentally experienced … tīhākārehi viññātaṁ “mutaṁ me”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe… saying that he has sensed what he has mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi viññātaṁ “diṭṭhañca me sutañcā”ti …pe… If he lies in full awareness, saying that he has seen and heard what he has mentally experienced, he commits an offense entailing confession when three conditions are fulfilled … tīhākārehi viññātaṁ “diṭṭhañca me mutañcā”ti …pe… saying that he has seen and sensed what he has mentally experienced … tīhākārehi viññātaṁ “diṭṭhañca me sutañca mutañcā”ti sampajānamusā bhaṇantassa āpatti pācittiyassa …pe…. saying that he has seen and heard and sensed what he mentally experienced, he commits an offense entailing confession when three conditions are fulfilled …
Making claims while having doubts
ms2V_25Tīhākārehi diṭṭhe vematiko diṭṭhaṁ nokappeti, diṭṭhaṁ nassarati, diṭṭhaṁ pamuṭṭho hoti …pe… If he is unsure of what he has seen, has doubts about what he has seen, does not remember what he has seen, is confused about what he has seen … sute vematiko sutaṁ nokappeti, sutaṁ nassarati, sutaṁ pamuṭṭho hoti …pe… If he is unsure of what he has heard, has doubts about what he has heard, does not remember what he has heard, is confused about what he has heard … mute vematiko mutaṁ nokappeti, mutaṁ nassarati, mutaṁ pamuṭṭho hoti …pe… If he is unsure of what he has sensed, has doubts about what he has sensed, does not remember what he has sensed, is confused about what he has sensed … viññāte vematiko viññātaṁ nokappeti, viññātaṁ nassarati, viññātaṁ pamuṭṭho hoti … viññātañca me diṭṭhañcāti …pe… If he is unsure of what he has mentally experienced, has doubts about what he has mentally experienced, does not remember what he has mentally experienced, is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and seen … viññātaṁ pamuṭṭho hoti … viññātañca me sutañcāti …pe… is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and heard … viññātaṁ pamuṭṭho hoti; viññātañca me mutañcāti …pe… is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and sensed … viññātaṁ pamuṭṭho hoti; viññātañca me diṭṭhañca sutañcāti …pe… is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and seen and heard … viññātaṁ pamuṭṭho hoti; viññātañca me diṭṭhañca mutañcāti …pe… is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and seen and sensed … viññātaṁ pamuṭṭho hoti; viññātañca me diṭṭhañca sutañca mutañcāti sampajānamusā bhaṇantassa āpatti pācittiyassa. is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and seen and heard and sensed, he commits an offense entailing confession when three conditions are fulfilled …
ms2V_26Catūhākārehi …pe… when four conditions are fulfilled … pañcahākārehi …pe… when five conditions are fulfilled … chahākārehi …pe… when six conditions are fulfilled … sattahākārehi …pe… viññātaṁ pamuṭṭho hoti, viññātañca me diṭṭhañca sutañca mutañcāti sampajānamusā bhaṇantassa āpatti pācittiyassa—is confused about what he has mentally experienced, but he lies in full awareness, saying that he has mentally experienced and seen and heard and sensed, he commits an offense entailing confession when seven conditions are fulfilled: pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ. before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Non-offenses
ms2V_27Anāpatti—There is no offense: davā bhaṇati, if he speaks playfully; ravā bhaṇati. if he speaks too fast;
Ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_28Musāvādasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on lying, the first, is finished.
Origin story
ms2V_29Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṁ bhaṇḍantā pesale bhikkhū omasanti—the monks from the group of six were arguing with and speaking abusively to the good monks. jātiyāpi, nāmenapi, gottenapi, kammenapi, sippenapi, ābādhenapi, liṅgenapi, kilesenapi, āpattiyāpi; hīnenapi akkosena khuṁsenti vambhenti. They reviled and insulted them about their caste, name, family, occupation, profession, illnesses, physical traits, defilements, and offenses, and by calling them names. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṁ bhaṇḍantā pesale bhikkhū omasissanti—“How can the monks from the group of six argue with and abuse good monks? jātiyāpi, nāmenapi, gottenapi, kammenapi, sippenapi, ābādhenapi, liṅgenapi, kilesenapi, āpattiyāpi; hīnenapi akkosena khuṁsessanti vambhessantī”ti. How can they revile and insult them about these things?”
ms2V_30Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, pesalehi bhikkhūhi saddhiṁ bhaṇḍantā pesale bhikkhū omasatha—jātiyāpi …pe… hīnenapi akkosena khuṁsetha vambhethā”ti? “Is it true, monks, that you’re doing this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … “kathañhi nāma tumhe, moghapurisā, pesalehi bhikkhūhi saddhiṁ bhaṇḍantā pesale bhikkhū omasissatha—“Foolish men, how can you do this? jātiyāpi …pe… hīnenapi akkosena khuṁsessatha vambhessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking them … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:
Jataka
ms2V_31“Bhūtapubbaṁ, bhikkhave, takkasilāyaṁ aññatarassa brāhmaṇassa nandivisālo nāma balībaddo ahosi. “Once upon a time, monks, there was a brahmin in Takkasilā who had an ox called Nandivisāla. Atha kho, bhikkhave, nandivisālo balībaddo taṁ brāhmaṇaṁ etadavoca—On one occasion the ox said to that brahmin, ‘gaccha tvaṁ, brāhmaṇa, seṭṭhinā saddhiṁ sahassena abbhutaṁ karohi—‘Go, brahmin, and bet a thousand coins with the wealthy merchant that your ox will pull one hundred carts tied together.’ mayhaṁ balībaddo sakaṭasataṁ atibaddhaṁ pavaṭṭessatī’ti. Atha kho, bhikkhave, so brāhmaṇo seṭṭhinā saddhiṁ sahassena abbhutaṁ akāsi—And that brahmin did just that. mayhaṁ balībaddo sakaṭasataṁ atibaddhaṁ pavaṭṭessatīti. Atha kho, bhikkhave, so brāhmaṇo sakaṭasataṁ atibandhitvā nandivisālaṁ balībaddaṁ yuñjitvā etadavoca—Then, after tying one hundred carts together and yoking Nandivisāla to them, he said, ‘gaccha, kūṭa, vahassu, kūṭā’ti. ‘Go, you fraud! Pull, you liar!’ Atha kho, bhikkhave, nandivisālo balībaddo tattheva aṭṭhāsi. But Nandivisāla didn’t budge.
Atha kho, bhikkhave, so brāhmaṇo sahassena parājito pajjhāyi. Then that brahmin became depressed because he had lost a thousand coins. Atha kho, bhikkhave, nandivisālo balībaddo taṁ brāhmaṇaṁ etadavoca—Nandivisāla said to him, ‘kissa tvaṁ, brāhmaṇa, pajjhāyasī’ti? ‘Why are you depressed?’
‘Tathā hi panāhaṁ, bho, tayā sahassena parājito’ti. ‘Because I lost one thousand coins because of you.’
‘Kissa pana maṁ tvaṁ, brāhmaṇa, akūṭaṁ kūṭavādena pāpesi? ‘But why did you disgrace me by calling me a fraud when I’m not? Gaccha tvaṁ, brāhmaṇa, seṭṭhinā saddhiṁ dvīhi sahassehi abbhutaṁ karohi—Now go, brahmin, and make the same bet with that merchant, but increase the stakes to two thousand coins. “mayhaṁ balībaddo sakaṭasataṁ atibaddhaṁ pavaṭṭessatī”’ti. ‘Mā ca maṁ akūṭaṁ kūṭavādena pāpesī’ti. Just don’t disgrace me by calling me a fraud.’ Atha kho, bhikkhave, so brāhmaṇo seṭṭhinā saddhiṁ dvīhi sahassehi abbhutaṁ akāsi—Once again that brahmin did just that. ‘mayhaṁ balībaddo sakaṭasataṁ atibaddhaṁ pavaṭṭessatī’ti. Atha kho, bhikkhave, so brāhmaṇo sakaṭasataṁ atibandhitvā nandivisālaṁ balībaddaṁ yuñjitvā etadavoca—Then, after tying one hundred carts together and yoking Nandivisāla to them, he said, ‘gaccha, bhadra, vahassu, bhadrā’ti. ‘Go, good ox! Pull, good ox!’ Atha kho, bhikkhave, nandivisālo balībaddo sakaṭasataṁ atibaddhaṁ pavaṭṭesi. And Nandivisāla pulled those one hundred carts.
Manāpameva bhāseyya, nāmanāpaṁ kudācanaṁ; Manāpaṁ bhāsamānassa, garuṁ bhāraṁ udabbahi; Dhanañca naṁ alābhesi, tena cattamano ahūti. ms2V_32‘One should say what’s pleasant, Never what’s unpleasant. Because of his pleasant speech, Heavy loads were pulled, And he obtained wealth; And he was delighted with that.’
ms2V_33Tadāpi me, bhikkhave, amanāpā khuṁsanā vambhanā. Even at that time, monks, reviling and insulting was unpleasant to me. Kimaṅgaṁ pana etarahi manāpā bhavissati khuṁsanā vambhanā? How then could reviling and insulting be pleasant now? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_34“Omasavāde pācittiyan”ti. ‘If a monk speaks abusively, he commits an offense entailing confession.’”
Definitions
Permutations
Definitions
Exposition
Abuse about caste
ms2V_46Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, caṇḍālaṁ venaṁ nesādaṁ rathakāraṁ pukkusaṁ— “caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—an outcast, a bamboo worker, a hunter, a carriage maker, a waste remover—saying, “You’re an outcast,” “You’re a bamboo worker,” “You’re a hunter,” “You’re a carriage maker,” “You’re a waste remover,” then for every statement, he commits an offense entailing confession.
ms2V_47Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, khattiyaṁ brāhmaṇaṁ— “caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—an aristocrat, a brahmin—saying, “You’re an outcast,” “You’re a bamboo worker,” “You’re a hunter,” “You’re a carriage maker,” “You’re a waste remover,” then for every statement, he commits an offense entailing confession.
ms2V_48Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, caṇḍālaṁ venaṁ nesādaṁ rathakāraṁ pukkusaṁ— “khattiyosi, brāhmaṇosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—an outcast, a bamboo worker, a hunter, a carriage maker, a waste remover—saying, “You’re an aristocrat,” “You’re a brahmin,” then for every statement, he commits an offense entailing confession.
ms2V_49Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, khattiyaṁ brāhmaṇaṁ— “khattiyosi, brāhmaṇosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—an aristocrat, a brahmin—saying, “You’re an aristocrat,” “You’re a brahmin,” then for every statement, he commits an offense entailing confession.
Abuse about name
ms2V_50Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, avakaṇṇakaṁ javakaṇṇakaṁ dhaniṭṭhakaṁ saviṭṭhakaṁ kulavaḍḍhakaṁ—If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—an Avakaṇṇaka, a Javakaṇṇaka, a Dhaniṭṭhaka, a Saviṭṭhaka, a Kulavaḍḍhaka— “avakaṇṇakosi, javakaṇṇakosi, dhaniṭṭhakosi, saviṭṭhakosi, kulavaḍḍhakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. saying, “You’re an Avakaṇṇaka,” “You’re a Javakaṇṇaka,” “You’re a Dhaniṭṭhaka,” “You’re a Saviṭṭhaka,” “You’re a Kulavaḍḍhaka,” then for every statement, he commits an offense entailing confession.
ms2V_51Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, buddharakkhitaṁ dhammarakkhitaṁ saṅgharakkhitaṁ— “avakaṇṇakosi, javakaṇṇakosi, dhaniṭṭhakosi, saviṭṭhakosi, kulavaḍḍhakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—a Buddharakkhita, a Dhammarakkhita, a Sangharakkhita—saying, “You’re an Avakaṇṇaka,” “You’re a Javakaṇṇaka,” “You’re a Dhaniṭṭhaka,” “You’re a Saviṭṭhaka,” “You’re a Kulavaḍḍhaka,” then for every statement, he commits an offense entailing confession.
ms2V_52Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, avakaṇṇakaṁ javakaṇṇakaṁ dhaniṭṭhakaṁ saviṭṭhakaṁ kulavaḍḍhakaṁ— “buddharakkhitosi, dhammarakkhitosi, saṅgharakkhitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—an Avakaṇṇaka, a Javakaṇṇaka, a Dhaniṭṭhaka, a Saviṭṭhaka, a Kulavaḍḍhaka—saying, “You’re a Buddharakkhita,” “You’re a Dhammarakkhita,” “You’re a Sangharakkhita,” then for every statement, he commits an offense entailing confession.
ms2V_53Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, buddharakkhitaṁ dhammarakkhitaṁ saṅgharakkhitaṁ— “buddharakkhitosi, dhammarakkhitosi, saṅgharakkhitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—a Buddharakkhita, a Dhammarakkhita, a Sangharakkhita—saying, “You’re a Buddharakkhita,” “You’re a Dhammarakkhita,” “You’re a Sangharakkhita,” then for every statement, he commits an offense entailing confession.
Abuse about family
ms2V_54Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, kosiyaṁ bhāradvājaṁ— “kosiyosi, bhāradvājosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—one from the Kosiya family, one from the Bhāradvāja family—saying, “You’re a Kosiya,” “You’re a Bhāradvāja,” then for every statement, he commits an offense entailing confession.
ms2V_55Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, gotamaṁ moggallānaṁ kaccānaṁ vāsiṭṭhaṁ— “kosiyosi, bhāradvājosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—one from the Gotama family, one from the Moggallāna family, one from the Kaccāna family, one from the Vāsiṭṭha family—saying, “You’re a Kosiya,” “You’re a Bhāradvāja,” then for every statement, he commits an offense entailing confession.
ms2V_56Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, kosiyaṁ bhāradvājaṁ— “gotamosi, moggallānosi, kaccānosi, vāsiṭṭhosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—one from the Kosiya family, one from the Bhāradvāja family—saying, “You’re a Gotama,” “You’re a Moggallāna,” “You’re a Kaccāna,” “You’re a Vāsiṭṭha,” then for every statement, he commits an offense entailing confession.
ms2V_57Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, gotamaṁ moggallānaṁ kaccānaṁ vāsiṭṭhaṁ— “gotamosi, moggallānosi, kaccānosi, vāsiṭṭhosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—one from the Gotama family, one from the Moggallāna family, one from the Kaccāna family, one from the Vāsiṭṭha family—saying, “You’re a Gotama,” “You’re a Moggallāna,” “You’re a Kaccāna,” “You’re a Vāsiṭṭha,” then for every statement, he commits an offense entailing confession.
Abuse about occupation
ms2V_58Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, koṭṭhakaṁ pupphachaḍḍakaṁ— “koṭṭhakosi, pupphachaḍḍakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—a carpenter, a waste remover—saying, “You’re a carpenter,” “You’re a waste remover,” then for every statement, he commits an offense entailing confession.
ms2V_59Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, kassakaṁ vāṇijaṁ gorakkhaṁ—If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—a farmer, a trader, a cattle keeper— “koṭṭhakosi, pupphachaḍḍakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. saying, “You’re a carpenter,” “You’re a waste remover,” then for every statement, he commits an offense entailing confession.
ms2V_60Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, koṭṭhakaṁ pupphachaḍḍakaṁ— “kassakosi, vāṇijosi, gorakkhosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—a carpenter, a waste remover—saying, “You’re a farmer,” “You’re a trader,” “You’re a cattle keeper,” then for every statement, he commits an offense entailing confession.
ms2V_61Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, kassakaṁ vāṇijaṁ gorakkhaṁ— “kassakosi, vāṇijosi, gorakkhosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—a farmer, a trader, a cattle keeper—saying, “You’re a farmer,” “You’re a trader,” “You’re a cattle keeper,” then for every statement, he commits an offense entailing confession.
Abuse about profession
ms2V_62Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, naḷakāraṁ kumbhakāraṁ pesakāraṁ cammakāraṁ nahāpitaṁ— “naḷakārosi, kumbhakārosi, pesakārosi, cammakārosi, nahāpitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—a reed worker, a potter, a weaver, a leather worker, a barber—saying, “You’re a reed worker,” “You’re a potter,” “You’re a weaver,” “You’re a leather worker,” “You’re a barber,” then for every statement, he commits an offense entailing confession.
ms2V_63Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, muddikaṁ gaṇakaṁ lekhakaṁ— “naḷakārosi, kumbhakārosi, pesakārosi, cammakārosi, nahāpitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—an arithmetician, an accountant, a clerk—saying, “You’re a reed worker,” “You’re a potter,” “You’re a weaver,” “You’re a leather worker,” “You’re a barber,” then for every statement, he commits an offense entailing confession.
ms2V_64Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, naḷakāraṁ kumbhakāraṁ pesakāraṁ cammakāraṁ nahāpitaṁ— “muddikosi, gaṇakosi, lekhakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—a reed worker, a potter, a weaver, a leather worker, a barber—saying, “You’re an arithmetician,” “You’re an accountant,” “You’re a clerk,” then for every statement, he commits an offense entailing confession.
ms2V_65Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, muddikaṁ gaṇakaṁ lekhakaṁ— “muddikosi, gaṇakosi, lekhakosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—an arithmetician, an accountant, a clerk—saying, “You’re an arithmetician,” “You’re an accountant,” “You’re a clerk,” then for every statement, he commits an offense entailing confession.
Abuse about illnesses
ms2V_66Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, kuṭṭhikaṁ gaṇḍikaṁ kilāsikaṁ sosikaṁ apamārikaṁ— “kuṭṭhikosi, gaṇḍikosi, kilāsikosi, sosikosi, apamārikosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—a leper, one with abscesses, one with mild leprosy, one with tuberculosis, an epileptic—saying, “You’re a leper,” “You have abscesses,” “You have mild leprosy,” “You have tuberculosis,” “You’re an epileptic,” then for every statement, he commits an offense entailing confession.
ms2V_67Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, madhumehikaṁ— “kuṭṭhikosi, gaṇḍikosi, kilāsikosi, sosikosi, apamārikosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—a diabetic—saying, “You’re a leper,” “You have abscesses,” “You have mild leprosy,” “You have tuberculosis,” “You’re an epileptic,” then for every statement, he commits an offense entailing confession.
ms2V_68Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, kuṭṭhikaṁ gaṇḍikaṁ kilāsikaṁ sosikaṁ apamārikaṁ— “madhumehikosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—a leper, one with abscesses, one with mild leprosy, one with tuberculosis, an epileptic—saying, “You’re a diabetic,” then for every statement, he commits an offense entailing confession.
ms2V_69Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, madhumehikaṁ— “madhumehikosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—a diabetic—saying, “You’re a diabetic,” then for every statement, he commits an offense entailing confession.
Abuse about physical traits
ms2V_70Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, atidīghaṁ atirassaṁ atikaṇhaṁ accodātaṁ— “atidīghosi, atirassosi, atikaṇhosi, accodātosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—one who is too tall, one who is too short, one who is too dark, one who is too fair—saying, “You’re too tall,” “You’re too short,” “You’re too dark,” “You’re too fair,” then for every statement, he commits an offense entailing confession.
ms2V_71Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, nātidīghaṁ nātirassaṁ nātikaṇhaṁ nāccodātaṁ— “atidīghosi, atirassosi, atikaṇhosi, accodātosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—one who is not too tall, one who is not too short, one who is not too dark, one who is not too fair—saying, “You’re too tall,” “You’re too short,” “You’re too dark,” “You’re too fair,” then for every statement, he commits an offense entailing confession.
ms2V_72Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, atidīghaṁ atirassaṁ atikaṇhaṁ accodātaṁ— “nātidīghosi, nātirassosi, nātikaṇhosi, nāccodātosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—one who is too tall, one who is too short, one who is too dark, one who is too fair—saying, “You’re not too tall,” “You’re not too short,” “You’re not too dark,” “You’re not too fair,” then for every statement, he commits an offense entailing confession.
ms2V_73Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, nātidīghaṁ nātirassaṁ nātikaṇhaṁ nāccodātaṁ— “nātidīghosi, nātirassosi, nātikaṇhosi, nāccodātosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—one who is not too tall, one who is not too short, one who is not too dark, one who is not too fair—saying, “You’re not too tall,” “You’re not too short,” “You’re not too dark,” “You’re not too fair,” then for every statement, he commits an offense entailing confession.
Abuse about defilements
ms2V_74Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, rāgapariyuṭṭhitaṁ dosapariyuṭṭhitaṁ mohapariyuṭṭhitaṁ— “rāgapariyuṭṭhitosi, dosapariyuṭṭhitosi, mohapariyuṭṭhitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—one full of sensual desire, one full of ill will, one full of confusion—saying, “You’re full of sensual desire,” “You’re full of ill will,” “You’re full of confusion,” then for every statement, he commits an offense entailing confession.
ms2V_75Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, vītarāgaṁ vītadosaṁ vītamohaṁ— “rāgapariyuṭṭhitosi, dosapariyuṭṭhitosi, mohapariyuṭṭhitosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—one without sensual desire, one without ill will, one without confusion—saying, “You’re full of sensual desire,” “You’re full of ill will,” “You’re full of confusion,” then for every statement, he commits an offense entailing confession.
ms2V_76Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, rāgapariyuṭṭhitaṁ dosapariyuṭṭhitaṁ mohapariyuṭṭhitaṁ— “vītarāgosi, vītadososi, vītamohosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—one full of sensual desire, one full of ill will, one full of confusion—saying, “You’re without sensual desire,” “You’re without ill will,” “You’re without confusion,” then for every statement, he commits an offense entailing confession.
ms2V_77Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, vītarāgaṁ vītadosaṁ vītamohaṁ— “vītarāgosi, vītadososi, vītamohosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—one without sensual desire, one without ill will, one without confusion—saying, “You’re without sensual desire,” “You’re without ill will,” “You’re without confusion,” then for every statement, he commits an offense entailing confession.
Abuse about offenses
ms2V_78Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, pārājikaṁ ajjhāpannaṁ saṅghādisesaṁ ajjhāpannaṁ thullaccayaṁ ajjhāpannaṁ pācittiyaṁ ajjhāpannaṁ pāṭidesanīyaṁ ajjhāpannaṁ dukkaṭaṁ ajjhāpannaṁ dubbhāsitaṁ ajjhāpannaṁ— “pārājikaṁ ajjhāpannosi, saṅghādisesaṁ ajjhāpannosi, thullaccayaṁ ajjhāpannosi, pācittiyaṁ ajjhāpannosi, pāṭidesanīyaṁ ajjhāpannosi, dukkaṭaṁ ajjhāpannosi, dubbhāsitaṁ ajjhāpannosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—one who has committed an offense entailing expulsion, one who has committed an offense entailing suspension, one who has committed a serious offense, one who has committed an offense entailing confession, one who has committed an offense entailing acknowledgment, one who has committed an offense of wrong conduct, one who has committed an offense of wrong speech—saying, “You’ve committed an offense entailing expulsion,” “You’ve committed an offense entailing suspension,” “You’ve committed a serious offense,” “You’ve committed an offense entailing confession,” “You’ve committed an offense entailing acknowledgment,” “You’ve committed an offense of wrong conduct,” “You’ve committed an offense of wrong speech,” then for every statement, he commits an offense entailing confession.
ms2V_79Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, sotāpannaṁ— “pārājikaṁ ajjhāpannosi …pe… dubbhāsitaṁ ajjhāpannosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—a stream-enterer—saying, “You’ve committed an offense entailing expulsion,” “You’ve committed an offense entailing suspension,” “You’ve committed a serious offense,” “You’ve committed an offense entailing confession,” “You’ve committed an offense entailing acknowledgment,” “You’ve committed an offense of wrong conduct,” “You’ve committed an offense of wrong speech,” then for every statement, he commits an offense entailing confession.
ms2V_80Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, pārājikaṁ ajjhāpannaṁ …pe… dubbhāsitaṁ ajjhāpannaṁ— “sotāpannosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—one who has committed an offense entailing expulsion, one who has committed an offense entailing suspension, one who has committed a serious offense, one who has committed an offense entailing confession, one who has committed an offense entailing acknowledgment, one who has committed an offense of wrong conduct, one who has committed an offense of wrong speech—saying, “You’re a stream-enterer,” then for every statement, he commits an offense entailing confession.
ms2V_81Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, sotāpannaṁ— “sotāpannosī”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—a stream-enterer—saying, “You’re a stream-enterer,” then for every statement, he commits an offense entailing confession.
Insulting abuse
ms2V_82Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti, oṭṭhaṁ meṇḍaṁ goṇaṁ gadrabhaṁ tiracchānagataṁ nerayikaṁ— “oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi, natthi tuyhaṁ sugati, duggati yeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is low—a camel, a ram, an ox, a donkey, an animal, one bound for hell—saying, “You’re a camel,” “You’re a ram,” “You’re an ox,” “You’re a donkey,” “You’re an animal,” “You’re bound for hell,” “You’re not going to a good destination,” “You can only expect a bad destination,” then for every statement, he commits an offense entailing confession.
ms2V_83Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena ukkaṭṭhaṁ vadeti, paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ— “oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi, natthi tuyhaṁ sugati, duggatiyeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is low to one who is high—one who is wise, one who is competent, one who is intelligent, one who is learned, one who is an expounder of the Teaching—saying, “You’re a camel,” “You’re a ram,” “You’re an ox,” “You’re a donkey,” “You’re an animal,” “You’re bound for hell,” “You’re not going to a good destination,” “You can only expect a bad destination,” then for every statement, he commits an offense entailing confession.
ms2V_84Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena hīnaṁ vadeti, oṭṭhaṁ meṇḍaṁ goṇaṁ gadrabhaṁ tiracchānagataṁ nerayikaṁ— “paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṁ duggati, sugatiyeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is low—a camel, a ram, an ox, a donkey, an animal, one bound for hell—saying, “You’re wise,” “You’re competent,” “You’re intelligent,” “You’re learned,” “You’re an expounder of the Teaching,” “You’re not going to a bad destination,” “You can only expect a good destination,” then for every statement, he commits an offense entailing confession.
ms2V_85Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo ukkaṭṭhena ukkaṭṭhaṁ vadeti, paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ— “paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṁ duggati, sugati yeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says what is high to one who is high—one who is wise, one who is competent, one who is intelligent, one who is learned, one who is an expounder of the Teaching—saying, “You’re wise,” “You’re competent,” “You’re intelligent,” “You’re learned,” “You’re an expounder of the Teaching,” “You’re not going to a bad destination,” “You can only expect a good destination,” then for every statement, he commits an offense entailing confession.
Indirect abuse
ms2V_86Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “There are outcasts right here,” “There are bamboo workers right here,” “There are hunters right here,” “There are carriage makers right here,” “There are waste removers right here,” then for every statement, he commits an offense of wrong conduct.
ms2V_87Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “santi idhekacce khattiyā, brāhmaṇā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “There are aristocrats right here,” “There are brahmins right here,” then for every statement, he commits an offense of wrong conduct.
ms2V_88Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “santi idhekacce avakaṇṇakā javakaṇṇakā dhaniṭṭhakā saviṭṭhakā kulavaḍḍhakā”ti bhaṇati …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “There are Avakaṇṇakas right here,” “There are Javakaṇṇakas right here,” “There are Dhaniṭṭhakas right here,” “There are Saviṭṭhakas right here,” “There are Kulavaḍḍhakas right here,” … “Santi idhekacce buddharakkhitā dhammarakkhitā saṅgharakkhitā”ti bhaṇati …pe…. … says, “There are Buddharakkhitas right here,” “There are Dhammarakkhitas right here,” “There are Sangharakkhitas right here,” … “Santi idhekacce kosiyā bhāradvājā”ti bhaṇati …pe…. … says, “There are Kosiyas right here,” “There are Bhāradvājas right here,” … “Santi idhekacce gotamā moggallānā kaccānā vāsiṭṭhā”ti bhaṇati …pe…. … says, “There are Gotamas right here,” “There are Moggallānas right here,” “There are Kaccānas right here,” “There are Vāsiṭṭhas right here,” … “Santi idhekacce koṭṭhakā pupphachaḍḍakā”ti bhaṇati …pe…. … says, “There are carpenters right here,” “There are waste removers right here,” … “Santi idhekacce kassakā vāṇijā gorakkhā”ti bhaṇati …pe…. … says, “There are farmers right here,” “There are traders right here,” “There are cattle keepers right here,” … “Santi idhekacce naḷakārā kumbhakārā pesakārā cammakārā nahāpitā”ti bhaṇati …pe…. … says, “There are reed workers right here,” “There are potters right here,” “There are weavers right here,” “There are leather workers right here,” “There are barbers right here,” … “Santi idhekacce muddikā gaṇakā lekhakā”ti bhaṇati …pe…. … says, “There are arithmeticians right here,” “There are accountants right here,” “There are clerks right here,” … “Santi idhekacce kuṭṭhikā gaṇḍikā kilāsikā sosikā apamārikā”ti bhaṇati …pe…. … says, “There are lepers right here,” “There are some with abscesses right here,” “There are some with mild leprosy right here,” “There are some with tuberculosis right here,” “There are epileptics right here,” … “Santi idhekacce madhumehikā”ti bhaṇati …pe…. … says, “There are diabetics right here,” … “Santi idhekacce atidīghā atirassā atikaṇhā accodātā”ti bhaṇati …pe…. … says, “There are some who are too tall right here,” “There are some who are too short right here,” “There are some who are too dark right here,” “There are some who are too fair right here,” … “Santi idhekacce nātidīghā nātirassā nātikaṇhā nāccodātā”ti bhaṇati …pe…. … says, “There are some who are not too tall right here,” “There are some who are not too short right here,” “There are some who are not too dark right here,” “There are some who are not too fair right here,” … “Santi idhekacce rāgapariyuṭṭhitā dosapariyuṭṭhitā mohapariyuṭṭhitā”ti bhaṇati …pe…. … says, “There are some who are full of sensual desire right here,” “There are some who are full of ill will right here,” “There are some who are full of confusion right here,” … “Santi idhekacce vītarāgā vītadosā vītamohā”ti bhaṇati …pe…. … says, “There are some without sensual desire right here,” “There are some without ill will right here,” “There are some without confusion right here,” … “Santi idhekacce pārājikaṁ ajjhāpannā …pe…. … says, “There are some who have committed an offense entailing expulsion right here … etc. … dubbhāsitaṁ ajjhāpannā”ti bhaṇati …pe…. … some who have committed an offense of wrong speech right here,” … “Santi idhekacce sotāpannā”ti bhaṇati …pe…. … says, “There are stream-enterers right here,” … “Santi idhekacce oṭṭhā meṇḍā goṇā gadrabhā tiracchānagatā nerayikā, natthi tesaṁ sugati, duggatiyeva tesaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. … says, “There are camels right here,” “There are rams right here,” “There are oxen right here,” “There are donkeys right here,” “There are animals right here,” “There are those bound for hell right here,” “There are those not going to a good destination right here,” “There are those who can only expect a bad destination right here,” then for every statement, he commits an offense of wrong conduct.
ms2V_89Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “santi idhekacce paṇḍitā byattā, medhāvī bahussutā dhammakathikā, natthi tesaṁ duggati, sugatiyeva tesaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “There are wise ones right here,” “There are competent ones right here,” “There are intelligent ones right here,” “There are learned ones right here,” “There are expounders of the Teaching right here,” “There are those not going to a bad destination right here,” “There are those who can only expect a good destination right here,” then for every statement, he commits an offense of wrong conduct.
ms2V_90Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “ye nūna caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “Perhaps these are outcasts,” “Perhaps these are bamboo workers,” “Perhaps these are hunters,” “Perhaps these are carriage makers,” “Perhaps these are waste removers,” then for every statement, he commits an offense of wrong conduct. …
ms2V_91Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “Perhaps these are wise ones,” “Perhaps these are competent ones,” “Perhaps these are intelligent ones,” “Perhaps these are learned ones,” “Perhaps these are expounders of the Teaching,” then for every statement, he commits an offense of wrong conduct.
ms2V_92Upasampanno upasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “na mayaṁ caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate another who is fully ordained, says, “We’re not outcasts,” “We’re not bamboo workers,” “We’re not hunters,” “We’re not carriage makers,” “We’re not waste removers,” … “Na mayaṁ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṁ duggati, sugatiyeva amhākaṁ pāṭikaṅkhā”ti bhaṇati. Āpatti vācāya, vācāya dukkaṭassa. “We’re not wise ones,” “We’re not competent ones,” “We’re not intelligent ones,” “We’re not learned ones,” “We’re not expounders of the Teaching,” “We’re not going to a bad destination,” “We can only expect a good destination,” then for every statement, he commits an offense of wrong conduct.
Abuse of one who is not fully ordained
ms2V_93Upasampanno anupasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo hīnena hīnaṁ vadeti …pe… If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate someone who is not fully ordained, says what is low to one who is low … hīnena ukkaṭṭhaṁ vadeti …pe… says what is low to one who is high … ukkaṭṭhena hīnaṁ vadeti …pe… says what is high to one who is low … ukkaṭṭhena ukkaṭṭhaṁ vadeti, paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ— “paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṁ duggati, sugatiyeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. says what is high to one who is high—one who is wise, one who is competent, one who is intelligent, one who is learned, one who is an expounder of the Teaching—saying, “You’re wise,” “You’re competent,” “You’re intelligent,” “You’re learned,” “You’re an expounder of the Teaching,” “You’re not going to a bad destination,” “You can only expect a good destination,” then for every statement, he commits an offense of wrong conduct.
ms2V_94Upasampanno anupasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate someone who is not fully ordained, says, “There are outcasts right here,” “There are bamboo workers right here,” “There are hunters right here,” “There are carriage makers right here,” “There are waste removers right here,” … “Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṁ duggati, sugatiyeva tesaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. … “There are wise ones right here,” “There are competent ones right here,” “There are intelligent ones right here,” “There are learned ones right here,” “There are expounders of the Teaching right here,” “There are those not going to a bad destination right here,” “There are those who can only expect a good destination right here,” then for every statement, he commits an offense of wrong conduct.
ms2V_95Upasampanno anupasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “ye nūna caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate someone who is not fully ordained, says, “Perhaps these are outcasts,” “Perhaps these are bamboo workers,” “Perhaps these are hunters,” “Perhaps these are carriage makers,” “Perhaps these are waste removers,” … “Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā”ti bhaṇati, āpatti vācāya, vācāya dukkaṭassa. … “Perhaps these are wise ones,” “Perhaps these are competent ones,” “Perhaps these are intelligent ones,” “Perhaps these are learned ones,” “Perhaps these are expounders of the Teaching,” then for every statement, he commits an offense of wrong conduct.
ms2V_96Upasampanno anupasampannaṁ khuṁsetukāmo vambhetukāmo maṅkukattukāmo evaṁ vadeti, “na mayaṁ caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, wishing to revile, wishing to insult, wishing to humiliate someone who is not fully ordained, says, “We’re not outcasts,” “We’re not bamboo workers,” “We’re not hunters,” “We’re not carriage makers,” “We’re not waste removers,” … “Na mayaṁ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṁ duggati, sugatiyeva amhākaṁ pāṭikaṅkhā”ti bhaṇati. Āpatti vācāya, vācāya dukkaṭassa. … “We’re not wise ones,” “We’re not competent ones,” “We’re not intelligent ones,” “We’re not learned ones,” “We’re not expounders of the Teaching,” “We’re not going to a bad destination,” “We can only expect a good destination,” then for every statement, he commits an offense of wrong conduct.
Not intending to abuse, direct speech
ms2V_97Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṁ vadeti, caṇḍālaṁ venaṁ nesādaṁ rathakāraṁ pukkusaṁ— “caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says what is low to one who is low—an outcast, a bamboo worker, a hunter, a carriage maker, a waste remover—saying, “You’re an outcast,” “You’re a bamboo worker,” “You’re a hunter,” “You’re a carriage maker,” “You’re a waste remover,” then for every statement, he commits an offense of wrong speech.
ms2V_98Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena ukkaṭṭhaṁ vadeti, khattiyaṁ brāhmaṇaṁ— “caṇḍālosi, venosi, nesādosi, rathakārosi, pukkusosī”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says what is low to one who is high—an aristocrat, a brahmin—saying, “You’re an outcast,” “You’re a bamboo worker,” “You’re a hunter,” “You’re a carriage maker,” “You’re a waste remover,” then for every statement, he commits an offense of wrong speech.
ms2V_99Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā ukkaṭṭhena hīnaṁ vadeti, caṇḍālaṁ venaṁ nesādaṁ rathakāraṁ pukkusaṁ— “khattiyosi, brāhmaṇosī”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says what is high to one who is low—an outcast, a bamboo worker, a hunter, a carriage maker, a waste remover—saying, “You’re an aristocrat,” “You’re a brahmin,” then for every statement, he commits an offense of wrong speech.
ms2V_100Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā ukkaṭṭhena ukkaṭṭhaṁ vadeti, khattiyaṁ brāhmaṇaṁ— “khattiyosi, brāhmaṇosī”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says what is high to one who is high—an aristocrat, a brahmin—saying, “You’re an aristocrat,” “You’re a brahmin,” then for every statement, he commits an offense of wrong speech.
ms2V_101Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṁ vadeti …pe… If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says what is low to one who is low … hīnena ukkaṭṭhaṁ vadeti …pe… … says what is low to one who is high … ukkaṭṭhena hīnaṁ vadeti …pe… … says what is high to one who is low … ukkaṭṭhena ukkaṭṭhaṁ vadeti, paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ—… says what is high to one who is high—one who is wise, one who is competent, one who is intelligent, one who is learned, one who is an expounder of the Teaching— “paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi, natthi tuyhaṁ duggati, sugatiyeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. saying, “You’re wise,” “You’re competent,” “You’re intelligent,” “You’re learned,” “You’re an expounder of the Teaching,” “You’re not going to a bad destination,” “You can only expect a good destination,” then for every statement, he commits an offense of wrong speech.
Not intending to abuse, indirect speech
ms2V_102Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says, “There are outcasts right here,” “There are bamboo workers right here,” “There are hunters right here,” “There are carriage makers right here,” “There are waste removers right here,” … “Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṁ duggati, sugatiyeva tesaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. … “There are wise ones right here,” “There are competent ones right here,” “There are intelligent ones right here,” “There are learned ones right here,” “There are expounders of the Teaching right here,” “There are those not going to a bad destination right here,” “There are those who can only expect a good destination right here,” then for every statement, he commits an offense of wrong speech.
ms2V_103Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “ye nūna caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says, “Perhaps these are outcasts,” “Perhaps these are bamboo workers,” “Perhaps these are hunters,” “Perhaps these are carriage makers,” “Perhaps these are waste removers,” … “Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. … “Perhaps these are wise ones,” “Perhaps these are competent ones,” “Perhaps these are intelligent ones,” “Perhaps these are learned ones,” “Perhaps these are expounders of the Teaching,” then for every statement, he commits an offense of wrong speech.
ms2V_104Upasampanno upasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “na mayaṁ caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate another who is fully ordained, but wanting to have fun, says, “We’re not outcasts,” “We’re not bamboo workers,” “We’re not hunters,” “We’re not carriage makers,” “We’re not waste removers,” … “Na mayaṁ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṁ duggati, sugatiyeva amhākaṁ pāṭikaṅkhā”ti bhaṇati. Āpatti vācāya, vācāya dubbhāsitassa. … “We’re not wise ones,” “We’re not competent ones,” “We’re not intelligent ones,” “We’re not learned ones,” “We’re not expounders of the Teaching,” “We’re not going to a bad destination,” “We can only expect a good destination,” then for every statement, he commits an offense of wrong speech.
Not intending to abuse one who is not fully ordained
ms2V_105Upasampanno anupasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā hīnena hīnaṁ vadeti …pe… If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate someone who is not fully ordained, but wanting to have fun, says what is low to one who is low … hīnena ukkaṭṭhaṁ vadeti …pe… … says what is low to one who is high … ukkaṭṭhena hīnaṁ vadeti …pe… … says what is high to one who is low … ukkaṭṭhena ukkaṭṭhaṁ vadeti, paṇḍitaṁ byattaṁ medhāviṁ bahussutaṁ dhammakathikaṁ—… says what is high to one who is high—one who is wise, one who is competent, one who is intelligent, one who is learned, one who is an expounder of the Teaching— “paṇḍitosi, byattosi, medhāvīsi, bahussutosi dhammakathikosi, natthi tuyhaṁ duggati, sugatiyeva tuyhaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. saying, “You’re wise,” “You’re competent,” “You’re intelligent,” “You’re learned,” “You’re an expounder of the Teaching,” “You’re not going to a bad destination,” “You can only expect a good destination,” then for every statement, he commits an offense of wrong speech.
ms2V_106Upasampanno anupasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “santi idhekacce caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate someone who is not fully ordained, but wanting to have fun, says, “There are outcasts right here,” “There are bamboo workers right here,” “There are hunters right here,” “There are carriage makers right here,” “There are waste removers right here,” … “Santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṁ duggati, sugatiyeva tesaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. … “There are wise ones right here,” “There are competent ones right here,” “There are intelligent ones right here,” “There are learned ones right here,” “There are expounders of the Teaching right here,” “There are those not going to a bad destination right here,” “There are those who can only expect a good destination right here,” then for every statement, he commits an offense of wrong speech.
ms2V_107Upasampanno anupasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “ye nūna caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate someone who is not fully ordained, but wanting to have fun, says, “Perhaps these are outcasts,” “Perhaps these are bamboo workers,” “Perhaps these are hunters,” “Perhaps these are carriage makers,” “Perhaps these are waste removers,” … “Ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. … “Perhaps these are wise ones,” “Perhaps these are competent ones,” “Perhaps these are intelligent ones,” “Perhaps these are learned ones,” “Perhaps these are expounders of the Teaching,” then for every statement, he commits an offense of wrong speech.
ms2V_108Upasampanno anupasampannaṁ na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo, davakamyatā evaṁ vadeti, “na mayaṁ caṇḍālā venā nesādā rathakārā pukkusā”ti bhaṇati …pe…. If one who is fully ordained, not wishing to revile, not wishing to insult, not wishing to humiliate someone who is not fully ordained, but wanting to have fun, says, “We’re not outcasts,” “We’re not bamboo workers,” “We’re not hunters,” “We’re not carriage makers,” “We’re not waste removers,” … “Na mayaṁ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṁ duggati, sugatiyeva amhākaṁ pāṭikaṅkhā”ti bhaṇati, āpatti vācāya, vācāya dubbhāsitassa. … “We’re not wise ones,” “We’re not competent ones,” “We’re not intelligent ones,” “We’re not learned ones,” “We’re not expounders of the Teaching,” “We’re not going to a bad destination,” “We can only expect a good destination,” then for every statement, he commits an offense of wrong speech.
Non-offenses
ms2V_109Anāpatti—There is no offense: atthapurekkhārassa, if he is aiming at something beneficial; dhammapurekkhārassa, if he is aiming at giving a teaching; anusāsanipurekkhārassa, if he is aiming at giving an instruction; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
ms2V_110Omasavādasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on abusive speech, the second, is finished.
Origin story
ms2V_111Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ pesuññaṁ upasaṁharanti; the monks from the group of six were engaged in malicious talebearing between monks who were arguing. imassa sutvā amussa akkhāyanti, imassa bhedāya; amussa sutvā imassa akkhāyanti, amussa bhedāya. After hearing something on one side they reported it to the other side, and vice versa, in order to create division between them. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. In this way they started new quarrels and made existing quarrels worse.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ pesuññaṁ upasaṁharissanti, imassa sutvā amussa akkhāyissanti, imassa bhedāya; “How can the monks from the group of six engage in malicious talebearing between monks who are arguing? amussa sutvā imassa akkhāyissanti, amussa bhedāya. How can they report to one side what they have heard on the other side, and vice versa, in order to create division, Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattantī”ti. and in this way start new quarrels and make existing quarrels worse?”
ms2V_112Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “saccaṁ kira tumhe, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ pesuññaṁ upasaṁharatha, imassa sutvā amussa akkhāyatha, imassa bhedāya, amussa sutvā imassa akkhāyatha, amussa bhedāya? “Is it true, monks, that you do this?” Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattantī”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ pesuññaṁ upasaṁharissatha. “Foolish men, how can you do this? Imassa sutvā amussa akkhāyissatha, imassa bhedāya. Amussa sutvā imassa akkhāyissatha, amussa bhedāya. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya. This will affect people’s confidence …” … Pasannānaṁ vā bhiyyobhāvāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_113“Bhikkhupesuññe pācittiyan”ti. ‘If a monk engages in malicious talebearing between monks, he commits an offense entailing confession.’”
Definitions
Permutations
Permutations part 1
Definitions
Exposition
Direct abuse
ms2V_117Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘caṇḍālo veno nesādo rathakāro pukkuso’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s an outcast,’ ‘He’s a bamboo worker,’ ‘He’s a hunter,’ ‘He’s a carriage maker,’ ‘He’s a waste remover,’” then for every statement, he commits an offense entailing confession.
ms2V_118Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘khattiyo brāhmaṇo’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s an aristocrat,’ ‘He’s a brahmin,’” then for every statement, he commits an offense entailing confession.
ms2V_119Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘avakaṇṇako javakaṇṇako dhaniṭṭhako saviṭṭhako kulavaḍḍhako’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s an Avakaṇṇaka,’ ‘He’s a Javakaṇṇaka,’ ‘He’s a Dhaniṭṭhaka,’ ‘He’s a Saviṭṭhaka,’ ‘He’s a Kulavaḍḍhaka,’” then for every statement, he commits an offense entailing confession.
ms2V_120Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘buddharakkhito dhammarakkhito saṅgharakkhito’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a Buddharakkhita,’ ‘He’s a Dhammarakkhita,’ ‘He’s a Sangharakkhita,’” then for every statement, he commits an offense entailing confession.
ms2V_121Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘kosiyo bhāradvājo’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a Kosiya,’ ‘He’s a Bhāradvāja,’” then for every statement, he commits an offense entailing confession.
ms2V_122Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘gotamo moggallāno kaccāno vāsiṭṭho’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a Gotama,’ ‘He’s a Moggallāna,’ ‘He’s a Kaccāna,’ ‘He’s a Vāsiṭṭha,’” then for every statement, he commits an offense entailing confession.
ms2V_123Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘koṭṭhako pupphachaḍḍako’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a carpenter,’ ‘He’s a waste remover,’” then for every statement, he commits an offense entailing confession.
ms2V_124Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘kassako vāṇijo gorakkho’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a farmer,’ ‘He’s a trader,’ ‘He’s a cattle keeper,’” then for every statement, he commits an offense entailing confession.
ms2V_125Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘naḷakāro kumbhakāro pesakāro cammakāro nahāpito’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a reed worker,’ ‘He’s a potter,’ ‘He’s a weaver,’ ‘He’s a leather worker,’ ‘He’s a hairdresser,’” then for every statement, he commits an offense entailing confession.
ms2V_126Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘muddiko gaṇako lekhako’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s an arithmetician,’ ‘He’s an accountant,’ ‘He’s a clerk,’” then for every statement, he commits an offense entailing confession.
ms2V_127Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘kuṭṭhiko gaṇḍiko kilāsiko sosiko apamāriko’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a leper,’ ‘He has abscesses,’ ‘He has mild leprosy,’ ‘He has tuberculosis,’ ‘He’s an epileptic,’” then for every statement, he commits an offense entailing confession.
ms2V_128Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘madhumehiko’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a diabetic,’” then for every statement, he commits an offense entailing confession.
ms2V_129Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘atidīgho atirasso atikaṇho accodāto’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s too tall,’ ‘He’s too short,’ ‘He’s too dark,’ ‘He’s too fair,’” then for every statement, he commits an offense entailing confession.
ms2V_130Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘nātidīgho nātirasso nātikaṇho nāccodāto’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s not too tall,’ ‘He’s not too short,’ ‘He’s not too dark,’ ‘He’s not too fair,’” then for every statement, he commits an offense entailing confession.
ms2V_131Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘rāgapariyuṭṭhito dosapariyuṭṭhito mohapariyuṭṭhito’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s full of sensual desire,’ ‘He’s full of ill will,’ ‘He’s full of confusion,’” then for every statement, he commits an offense entailing confession.
ms2V_132Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘vītarāgo vītadoso vītamoho’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s without sensual desire,’ ‘He’s without ill will,’ ‘He’s without confusion,’” then for every statement, he commits an offense entailing confession.
ms2V_133Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘pārājikaṁ ajjhāpanno, saṅghādisesaṁ ajjhāpanno, thullaccayaṁ ajjhāpanno, pācittiyaṁ ajjhāpanno, pāṭidesanīyaṁ ajjhāpanno, dukkaṭaṁ ajjhāpanno, dubbhāsitaṁ ajjhāpanno’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He has committed an offense entailing expulsion,’ ‘He has committed an offense entailing suspension,’ ‘He has committed a serious offense,’ ‘He has committed an offense entailing confession,’ ‘He has committed an offense entailing acknowledgment,’ ‘He has committed an offense of wrong conduct,’ ‘He has committed an offense of wrong speech,’” then for every statement, he commits an offense entailing confession.
ms2V_134Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘sotāpanno’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a stream-enterer,’” then for every statement, he commits an offense entailing confession.
ms2V_135Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘oṭṭho meṇḍo goṇo gadrabho tiracchānagato nerayiko, natthi tassa sugati, duggatiyeva tassa pāṭikaṅkhā’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s a camel,’ ‘He’s a ram,’ ‘He’s an ox,’ ‘He’s a donkey,’ ‘He’s an animal,’ ‘He’s bound for hell,’ ‘He’s not going to a good destination,’ ‘He can only expect a bad destination,’” then for every statement, he commits an offense entailing confession.
ms2V_136Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo taṁ ‘paṇḍito byatto medhāvī bahussuto dhammakathiko, natthi tassa duggati, sugatiyeva tassa pāṭikaṅkhā’ti bhaṇatī”ti. Āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you, ‘He’s wise,’ ‘He’s competent,’ ‘He’s intelligent,’ ‘He’s learned,’ ‘He’s an expounder of the Teaching,’ ‘He’s not going to a bad destination,’ ‘He can only expect a good destination,’” then for every statement, he commits an offense entailing confession.
Indirect abuse
ms2V_137Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘santi idhekacce caṇḍālā venā nesādā rathakārā, pukkusā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are outcasts right here,’ ‘There are bamboo workers right here,’ ‘There are hunters right here,’ ‘There are carriage makers right here,’ ‘There are waste removers right here,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct.
ms2V_138Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘santi idhekacce khattiyā brāhmaṇā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa …pe…. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are aristocrats right here,’ ‘There are brahmins right here,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct. …
ms2V_139Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṁ duggati, sugatiyeva tesaṁ pāṭikaṅkhā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are wise ones right here,’ ‘There are competent ones right here,’ ‘There are intelligent ones right here,’ ‘There are learned ones right here,’ ‘There are expounders of the Teaching right here,’ ‘There are those not going to a bad destination right here,’ ‘There are those who can only expect a good destination right here,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct.
ms2V_140Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘Perhaps these are outcasts,’ ‘Perhaps these are bamboo workers,’ ‘Perhaps these are hunters,’ ‘Perhaps these are carriage makers,’ ‘Perhaps these are waste removers,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct. …
ms2V_141Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘Perhaps these are wise ones,’ ‘Perhaps these are competent ones,’ ‘Perhaps these are intelligent ones,’ ‘Perhaps these are learned ones,’ ‘Perhaps these are expounders of the Teaching,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct.
ms2V_142Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘na mayaṁ caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘We’re not outcasts,’ ‘We’re not bamboo workers,’ ‘We’re not hunters,’ ‘We’re not carriage makers,’ ‘We’re not waste removers,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct. …
ms2V_143Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati— “itthannāmo ‘na mayaṁ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṁ duggati, sugatiyeva amhākaṁ pāṭikaṅkhā’ti bhaṇati, na so aññaṁ bhaṇati, taññeva bhaṇatī”ti. Āpatti vācāya, vācāya dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘We’re not wise ones,’ ‘We’re not competent ones,’ ‘We’re not intelligent ones,’ ‘We’re not learned ones,’ ‘We’re not expounders of the Teaching,’ ‘We’re not going to a bad destination,’ ‘We can only expect a good destination,’ and he’s not speaking about someone else, he’s speaking about you,” then for every statement, he commits an offense of wrong conduct.
Permutations part 2
ms2V_144Upasampanno upasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati; āpatti vācāya, vācāya pācittiyassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing to yet another who is fully ordained, then for every statement, he commits an offense entailing confession.
ms2V_145Upasampanno upasampannassa sutvā anupasampannassa pesuññaṁ upasaṁharati, āpatti dukkaṭassa. If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing to one who is not fully ordained, then for every statement, he commits an offense of wrong conduct.
ms2V_146Upasampanno anupasampannassa sutvā upasampannassa pesuññaṁ upasaṁharati, āpatti dukkaṭassa. If one who is fully ordained, after hearing it from one who is not fully ordained, engages in malicious talebearing to another who is fully ordained, then for every statement, he commits an offense of wrong conduct.
ms2V_147Upasampanno anupasampannassa sutvā anupasampannassa pesuññaṁ upasaṁharati, āpatti dukkaṭassa. If one who is fully ordained, after hearing it from one who is not fully ordained, engages in malicious talebearing to another who is not fully ordained, then for every statement, he commits an offense of wrong conduct.
Non-offenses
ms2V_148Anāpatti—There is no offense: napiyakamyassa, if he does not want to endear himself nabhedādhippāyassa, and he is not aiming at division; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_149Pesuññasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on malicious talebearing, the third, is finished.
Origin story
ms2V_150Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū upāsake padaso dhammaṁ vācenti. the monks from the group of six were instructing lay followers to memorize the Teaching. Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. Those lay followers became disrespectful, undeferential, and rude toward the monks.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū upāsake padaso dhammaṁ vācessanti. “How can the monks from the group of six instruct lay followers to memorize the Teaching?” Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharantī”ti.
ms2V_151Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, upāsake padaso dhammaṁ vācetha; “Is it true, monks, that you do this?” upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharantī”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, upāsake padaso dhammaṁ vācessatha. “Foolish men, how can you do this?” Upāsakā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_152“Yo pana bhikkhu anupasampannaṁ padaso dhammaṁ vāceyya pācittiyan”ti. ‘If a monk instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.’”
Definitions
ms2V_157Yañca padaṁ, yañca anupadaṁ, yañca anvakkharaṁ, yañca anubyañjanaṁ—And whatever line there is, whatever next line, whatever syllable by syllable, whatever next phrase— sabbametaṁ padaso nāma. this is all called “to memorize”.
Permutations
ms2V_160Anupasampanne anupasampannasaññī padaso dhammaṁ vāceti, āpatti pācittiyassa. If the person is not fully ordained, and the monk does not perceive them as such, and he instructs them to memorize the Teaching, he commits an offense entailing confession. Anupasampanne vematiko padaso dhammaṁ vāceti, āpatti pācittiyassa. If the person is not fully ordained, but the monk is unsure of it, and he instructs them to memorize the Teaching, he commits an offense entailing confession. Anupasampanne upasampannasaññī padaso dhammaṁ vāceti, āpatti pācittiyassa. If the person is not fully ordained, but the monk perceives them as such, and he instructs them to memorize the Teaching, he commits an offense entailing confession.
ms2V_161Upasampanne anupasampannasaññī, āpatti dukkaṭassa. If the person is fully ordained, but the monk does not perceive them as such, he commits an offense of wrong conduct. Upasampanne vematiko, āpatti dukkaṭassa. If the person is fully ordained, but the monk is unsure of it, he commits an offense of wrong conduct. Upasampanne upasampannasaññī, anāpatti. If the person is fully ordained, and the monk perceives them such, there is no offense.
Non-offenses
ms2V_162Anāpatti—There is no offense: ekato uddisāpento, if they recite together; ekato sajjhāyaṁ karonto, if they practice together; yebhuyyena paguṇaṁ ganthaṁ bhaṇantaṁ opāteti, if he prompts one who is speaking a mostly familiar text; osārentaṁ opāteti, if he prompts one who is reciting; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_163Padasodhammasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on memorizing the Teaching, the fourth, is finished.
Origin story
First sub-story
ms2V_164Tena samayena buddho bhagavā āḷaviyaṁ viharati aggāḷave cetiye. At one time the Buddha was staying at Āḷavī at the Aggāḷava Shrine. Tena kho pana samayena upāsakā ārāmaṁ āgacchanti dhammassavanāya. At that time the lay followers were coming to the monastery to listen to the Teaching. Dhamme bhāsite therā bhikkhū yathāvihāraṁ gacchanti. When the instruction was over, the senior monks went to their own dwellings, Navakā bhikkhū tattheva upaṭṭhānasālāyaṁ upāsakehi saddhiṁ muṭṭhassatī, asampajānā, naggā, vikūjamānā, kākacchamānā seyyaṁ kappenti. but the newly ordained monks lay down right there in the assembly hall together with the lay followers—absentminded, heedless, naked, muttering, and snoring. Upāsakā ujjhāyanti khiyyanti vipācenti—The lay followers complained and criticized them, “kathañhi nāma bhadantā muṭṭhassatī asampajānā naggā vikūjamānā kākacchamānā seyyaṁ kappessantī”ti. “How can the venerables lie down absentminded, heedless, naked, muttering, and snoring?”
ms2V_165Assosuṁ kho bhikkhū tesaṁ upāsakānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those lay followers, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū anupasampannena sahaseyyaṁ kappessantī”ti. “How can monks lie down in the same sleeping place as people who are not fully ordained?”
ms2V_166Atha kho te bhikkhū te navake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those newly ordained monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū anupasampannena sahaseyyaṁ kappentī”ti? “Is it true, monks, that monks did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā anupasampannena sahaseyyaṁ kappessanti. “How could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_167“Yo pana bhikkhu anupasampannena sahaseyyaṁ kappeyya pācittiyan”ti. ‘If a monk lies down in the same sleeping place as a person who is not fully ordained, he commits an offense entailing confession.’”
ms2V_168Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_169Atha kho bhagavā āḷaviyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi. After staying at Āḷavī for as long as he wanted, the Buddha set out wandering toward Kosambī. Anupubbena cārikaṁ caramāno yena kosambī tadavasari. Tatra sudaṁ bhagavā kosambiyaṁ viharati badarikārāme. When he eventually arrived, he stayed at the Badarikā Monastery.
Bhikkhū āyasmantaṁ rāhulaṁ etadavocuṁ—Just then the monks there said to Venerable Rāhula, “bhagavatā, āvuso rāhula, sikkhāpadaṁ paññattaṁ—‘na anupasampannena sahaseyyā kappetabbā’ti. “Rāhula, the Buddha has laid down a training rule that we can’t lie down in the same sleeping place as a person who’s not fully ordained. Seyyaṁ, āvuso rāhula, jānāhī”ti. Please find another sleeping place.” Atha kho āyasmā rāhulo seyyaṁ alabhamāno vaccakuṭiyā seyyaṁ kappesi. Since Rāhula was not able to find a sleeping place, he lay down in the restroom.
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya yena vaccakuṭi tenupasaṅkami; upasaṅkamitvā ukkāsi. Then, after rising early in the morning, the Buddha went to the restroom where he cleared his throat. Āyasmāpi rāhulo ukkāsi. Rāhula, too, cleared his throat.
“Ko etthā”ti? “Who’s there?”
“Ahaṁ, bhagavā, rāhulo”ti. “It’s me, Sir, Rāhula.”
“Kissa tvaṁ, rāhula, idha nisinnosī”ti? “Why are you sitting here, Rāhula?”
ms2V_170Atha kho āyasmā rāhulo bhagavato etamatthaṁ ārocesi. Rāhula told the Buddha what had happened. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, anupasampannena dirattatirattaṁ sahaseyyaṁ kappetuṁ. “Monks, I allow you to lie down in the same sleeping place as a person who isn’t fully ordained for two or three nights.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_171“Yo pana bhikkhu anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappeyya, pācittiyan”ti. ‘If a monk lies down more than two or three nights in the same sleeping place as a person who is not fully ordained, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_178Anupasampanne anupasampannasaññī uttaridirattatirattaṁ sahaseyyaṁ kappeti, āpatti pācittiyassa. If they are not fully ordained, and the monk does not perceive them as such, and he lies down more than two or three nights in the same sleeping place as them, he commits an offense entailing confession. Anupasampanne vematiko uttaridirattatirattaṁ sahaseyyaṁ kappeti, āpatti pācittiyassa. If they are not fully ordained, but the monk is unsure of it, and he lies down more than two or three nights in the same sleeping place as them, he commits an offense entailing confession. Anupasampanne upasampannasaññī uttaridirattatirattaṁ sahaseyyaṁ kappeti, āpatti pācittiyassa. If they are is not fully ordained, but the monk perceives them as such, and he lies down more than two or three nights in the same sleeping place as them, he commits an offense entailing confession.
ms2V_179Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. If it is half-roofed and half-walled, he commits an offense of wrong conduct. Upasampanne anupasampannasaññī, āpatti dukkaṭassa. If they are fully ordained, but the monk does not perceive them as such, he commits an offense of wrong conduct. Upasampanne vematiko, āpatti dukkaṭassa. If they are fully ordained, but the monk is unsure of it, he commits an offense of wrong conduct. Upasampanne upasampannasaññī, anāpatti. If they are fully ordained, and the monk perceives them as such, there is no offense.
Non-offenses
ms2V_180Anāpatti—There is no offense: dvetisso rattiyo vasati, if he stays together with them for two or three nights; ūnakadvetisso rattiyo vasati, if he stays together with them for less than two or three nights; dve rattiyo vasitvā tatiyāya rattiyā purāruṇā nikkhamitvā puna vasati, if, after staying together for two nights, he leaves before dawn on the third night and then stays together again; sabbacchanne sabbaaparicchanne, if it is fully roofed, but not walled; sabbaparicchanne sabbaacchanne, if it is fully walled, but not roofed; yebhuyyena acchanne, if it is mostly not roofed; yebhuyyena aparicchanne, if it is mostly not walled; anupasampanne nipanne bhikkhu nisīdati, if the monk sits when the person who is not fully ordained is lying down; bhikkhu nipanne anupasampanno nisīdati, if the person who is not fully ordained sits when the monk is lying down; ubho vā nisīdanti, if they both sit; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_181Sahaseyyasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on the same sleeping place, the fifth, is finished.
Origin story
ms2V_182Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā anuruddho kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi. Venerable Anuruddha was walking through the Kosalan country on his way to Sāvatthī, when one evening he arrived at a certain village. Tena kho pana samayena tasmiṁ gāme aññatarissā itthiyā āvasathāgāraṁ paññattaṁ hoti. Just then a woman in that village had prepared her guesthouse. Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“sace te, bhagini, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti. Anuruddha went to that woman and said, “If it’s not inconvenient for you, I’d like to stay in your guesthouse for one night.”
“Vaseyyātha, bhante”ti. “Please stay, Venerable.”
Aññepi addhikā yena sā itthī tenupasaṅkamiṁsu; upasaṅkamitvā taṁ itthiṁ etadavocuṁ—“sace te, ayye, agaru vaseyyāma ekarattaṁ āvasathāgāre”ti. Other travelers also went to that woman and said, “Madam, if it’s not troublesome for you, we’d like to stay in your guesthouse for one night.”
“Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti. “Sirs, a monastic is already staying there. If he agrees, you may stay.”
Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ—“sace te, bhante, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti. Those travelers then approached Anuruddha and said, “If you don’t mind, Venerable, we’d like to stay one night in the guesthouse.”
“Vaseyyātha, āvuso”ti. “No problem.”
ms2V_183Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi. Now as soon as that woman had seen Anuruddha, she had fallen in love with him. Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati. She now went to him and said, “Sir, you won’t be comfortable surrounded by these people. Sādhāhaṁ, bhante, ayyassa mañcakaṁ abbhantaraṁ paññapeyyan”ti. Why don’t I prepare a bed for you in the main house?” Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. Anuruddha consented by remaining silent.
Atha kho sā itthī āyasmato anuruddhassa mañcakaṁ abbhantaraṁ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—After preparing a bed in the main house, she put on jewelery and perfume, and she went to Anuruddha and said, “ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. “You’re attractive, Sir, and so am I. Sādhāhaṁ, bhante, ayyassa pajāpati bhaveyyan”ti. Why don’t you take me as your wife?” Evaṁ vutte, āyasmā anuruddho tuṇhī ahosi. But Anuruddha remained silent. Dutiyampi kho …pe… She said the same thing a second time, but again got no response. tatiyampi kho sā itthī āyasmantaṁ anuruddhaṁ etadavoca—And a third time she said, “ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā. “You’re attractive, Sir, and so am I. Sādhu, bhante, ayyo mañceva paṭicchatu sabbañca sāpateyyan”ti. Why don’t you take me and all this property?” Tatiyampi kho āyasmā anuruddho tuṇhī ahosi. Once again Anuruddha remained silent. Atha kho sā itthī sāṭakaṁ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. She then threw off her wrap, and she walked back and forth, stood, sat down, and lay down in front of him. Atha kho āyasmā anuruddho indriyāni okkhipitvā taṁ itthiṁ neva olokesi napi ālapi. But Anuruddha controlled his senses and neither looked at nor spoke to her. Atha kho sā itthī—“acchariyaṁ vata bho, abbhutaṁ vata bho. Then that woman said, “It’s astonishing and amazing. Bahū me manussā satenapi sahassenapi pahiṇanti. Many people pay a hundred or a thousand coins to be with me. Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti But this monastic doesn’t want me and all this property, even when I beg him!” sāṭakaṁ nivāsetvā āyasmato anuruddhassa pādesu sirasā nipatitvā āyasmantaṁ anuruddhaṁ etadavoca—After dressing, she bowed down with her head at Anuruddha’s feet and said, “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yāhaṁ evamakāsiṁ. “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful. Tassā me, bhante, ayyo accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. Please forgive me so that I may restrain myself in the future.”
“Taggha tvaṁ, bhagini, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yā tvaṁ evamakāsi. “You have certainly made a mistake. You’ve been foolish, confused, and unskillful. Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you acknowledge your mistake and make proper amends, I forgive you. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint for the future.”
ms2V_184Atha kho sā itthī tassā rattiyā accayena āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ abhivādetvā ekamantaṁ nisīdi. The following morning that woman personally served and satisfied Anuruddha with various kinds of fine food. When he had finished his meal, she bowed and sat down to one side. Ekamantaṁ nisinnaṁ kho taṁ itthiṁ āyasmā anuruddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. And Anuruddha instructed, inspired, and gladdened her with a teaching. Atha kho sā itthī—āyasmatā anuruddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā—āyasmantaṁ anuruddhaṁ etadavoca—She then said to him, “abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Wonderful, Sir, wonderful! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; Just as one might set upright what had been overturned, or reveal what had been hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what is there— evamevaṁ ayyena anuruddhena anekapariyāyena dhammo pakāsito. even so have you made the Teaching clear in many ways. Esāhaṁ, bhante, taṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Upāsikaṁ maṁ ayyo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Please accept me as a lay follower who from today has gone for refuge for life.”
ms2V_185Atha kho āyasmā anuruddho sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Soon afterwards, after arriving at Sāvatthī, Anuruddha told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā anuruddho mātugāmena sahaseyyaṁ kappessatī”ti. “How can Venerable Anuruddha lie down in the same sleeping place as a woman?”
ms2V_186Atha kho te bhikkhū āyasmantaṁ anuruddhaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Anuruddha: “saccaṁ kira tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappesī”ti? “Is it true, Anuruddha, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, anuruddha, mātugāmena sahaseyyaṁ kappessasi. The Buddha rebuked him … “Anuruddha, how could you do this? Netaṁ, anuruddha, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_187“Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya pācittiyan”ti. ‘If a monk lies down in the same sleeping place as a woman, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_193Mātugāme mātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa. If it is a woman, and he perceives her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession. Mātugāme vematiko sahaseyyaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he lies down in the same sleeping place as her, he commits an offense entailing confession. Mātugāme amātugāmasaññī sahaseyyaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he lies down in the same sleeping place as her, he commits an offense entailing confession.
ms2V_194Upaḍḍhacchanne upaḍḍhaparicchanne, āpatti dukkaṭassa. If it is half-roofed and half-walled, he commits an offense of wrong conduct. Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatitthiyā vā sahaseyyaṁ kappeti, āpatti dukkaṭassa. If he lies down in the same sleeping place as a female spirit, a female ghost, a paṇḍaka, or a female animal, he commits an offense of wrong conduct. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme amātugāmasaññī, anāpatti. If it is not a woman, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_195Anāpatti—There is no offense: sabbacchanne sabbaaparicchanne, if it is fully roofed, but not walled; sabbaparicchanne sabbaacchanne, if it is fully walled, but not roofed; yebhuyyena acchanne, if it is mostly not roofed; yebhuyyena aparicchanne, if it is mostly not walled; mātugāme nipanne bhikkhu nisīdati, if the monk sits when the woman is lying down; bhikkhu nipanne mātugāmo nisīdati, if the woman sits when the monk is lying down; ubho vā nisīdanti, if they both sit down together; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_196Dutiyasahaseyyasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The second training rule on the same sleeping place, the sixth, is finished.
Origin story
First sub-story
ms2V_197Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī sāvatthiyaṁ kulūpako hoti, bahukāni kulāni upasaṅkamati. At that time Venerable Udāyī was associating with and visiting a number of families in Sāvatthī. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataraṁ kulaṁ tenupasaṅkami. After robing up one morning, he took his bowl and robe and went to a certain family. Tena kho pana samayena gharaṇī nivesanadvāre nisinnā hoti, gharasuṇhā āvasathadvāre nisinnā hoti. Just then the housewife was sitting at the door to the house, while the daughter-in-law at the door to guesthouse. Atha kho āyasmā udāyī yena gharaṇī tenupasaṅkami; upasaṅkamitvā gharaṇiyā upakaṇṇake dhammaṁ desesi. Udāyī went up to the housewife and gave her a teaching, whispering in her ear. Atha kho gharasuṇhāya etadahosi—And the daughter-in-law thought, “kiṁ nu kho so samaṇo sassuyā jāro udāhu obhāsatī”ti? “Is this monastic my mother-in-law’s lover, or is he speaking indecently?”
ms2V_198Atha kho āyasmā udāyī gharaṇiyā upakaṇṇake dhammaṁ desetvā yena gharasuṇhā tenupasaṅkami; upasaṅkamitvā gharasuṇhāya upakaṇṇake dhammaṁ desesi. After teaching the housewife in this way, Udāyī went up to the daughter-in-law and gave her a teaching in the same way. Atha kho gharaṇiyā etadahosi—Then the housewife thought, “kiṁ nu kho so samaṇo gharasuṇhāya jāro udāhu obhāsatī”ti? “Is this monastic my daughter-in-law’s lover, or is he speaking indecently?”
Atha kho āyasmā udāyī gharasuṇhāya upakaṇṇake dhammaṁ desetvā pakkāmi. When Udāyī had left, Atha kho gharaṇī gharasuṇhaṁ etadavoca—the housewife said to her daughter-in-law, “he je, kiṁ te eso samaṇo avocā”ti? “Hey, what did that monastic say to you?”
“Dhammaṁ me, ayye, desesi”. “He gave me a teaching, madam. “Ayyāya pana kiṁ avocā”ti? But what did he say to you?”
“Mayhampi dhammaṁ desesī”ti. “He gave me a teaching, too.”
Tā ujjhāyanti khiyyanti vipācenti—And they complained and criticized him, “kathañhi nāma ayyo udāyī upakaṇṇake dhammaṁ desessati. “How can Venerable Udāyī give teachings by whispering in the ear? Nanu nāma vissaṭṭhena vivaṭena dhammo desetabbo”ti? Should not teachings be given audibly and openly?”
ms2V_199Assosuṁ kho bhikkhū tāsaṁ itthīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. The monks heard the complaints of those women, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Udāyī, “kathañhi nāma āyasmā udāyī mātugāmassa dhammaṁ desessatī”ti. “How can Venerable Udāyī give teachings to women?”
ms2V_200Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “saccaṁ kira tvaṁ, udāyi, mātugāmassa dhammaṁ desesī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmassa dhammaṁ desessasi. “Foolish man, how can you do this? Netaṁ moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_201“Yo pana bhikkhu mātugāmassa dhammaṁ deseyya pācittiyan”ti. ‘If a monk gives a teaching to a woman, he commits an offense entailing confession.’”
ms2V_202Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_203Tena kho pana samayena upāsikā bhikkhū passitvā etadavocuṁ—Soon afterwards some female lay followers saw some monks and said to them, “iṅghāyyā, dhammaṁ desethā”ti. “Venerables, please give a teaching.”
“Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti. “It’s not allowable for us to teach women.”
“Iṅghāyyā, chappañcavācāhi dhammaṁ desetha, sakkā ettakenapi dhammo aññātun”ti. “Just teach five or six sentences. That might be enough for us to understand.”
“Na, bhaginī, kappati mātugāmassa dhammaṁ desetun”ti. “It’s not allowable for us to teach women.” Kukkuccāyantā na desesuṁ. And being afraid of wrongdoing, they did not teach them.
Upāsikā ujjhāyanti khiyyanti vipācenti—Those female lay followers complained and criticized them, “kathañhi nāma, ayyā, amhehi yācīyamānā dhammaṁ na desessantī”ti. “How can they not teach us when asked?”
ms2V_204Assosuṁ kho bhikkhū tāsaṁ upāsikānaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. The monks heard the complaints of those female lay followers, Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, mātugāmassa chappañcavācāhi dhammaṁ desetuṁ. “Monks, I allow you to teach five or six sentences to a woman.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_205“Yo pana bhikkhū mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, pācittiyan”ti. ‘If a monk gives a teaching of more than five or six sentences to a woman, he commits an offense entailing confession.’”
ms2V_206Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_207Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ mātugāmassa chappañcavācāhi dhammaṁ desetun”ti te aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desenti. When the monks from the group of six heard that the Buddha had made this allowance, they taught women more than five or six sentences with a man who did not understand sitting nearby. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessantī”ti. “How can the monks from the group of six teach women more than five or six sentences with a man who doesn’t understand sitting nearby?”
ms2V_208Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, aviññuṁ purisaviggahaṁ upanisīdāpetvā mātugāmassa uttarichappañcavācāhi dhammaṁ desessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms2V_209“Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya, aññatra viññunā purisaviggahena, pācittiyan”ti. ‘If a monk gives a teaching of more than five or six sentences to a woman, except in the presence of a man who understands, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_216Mātugāme mātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. If it is a woman, and he perceives her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. Mātugāme vematiko uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession. Mātugāme amātugāmasaññī uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he teaches her more than five or six sentences, except in the presence of a man who understands, he commits an offense entailing confession.
ms2V_217Yakkhiyā vā petiyā vā paṇḍakassa vā tiracchānagatamanussaviggahitthiyā vā uttarichappañcavācāhi dhammaṁ deseti, aññatra viññunā purisaviggahena, āpatti dukkaṭassa. If he teaches more than five or six sentences to a female spirit, a female ghost, a paṇḍaka, or a female animal in the form of a woman, except in the presence of a man who understands, he commits an offense of wrong conduct. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme amātugāmasaññī, anāpatti. If it is not a woman, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_218Anāpatti—There is no offense: viññunā purisaviggahena, if a man who understands is present; chappañcavācāhi dhammaṁ deseti, if he teaches five or six sentences; ūnakachappañcavācāhi dhammaṁ deseti, if he teaches fewer than five or six sentences; uṭṭhahitvā puna nisīditvā deseti, if he gets up, sits down again, and then teaches; mātugāmo uṭṭhahitvā puna nisīdati tasmiṁ deseti, if the woman gets up and sits down again, and he then teaches her; aññassa mātugāmassa deseti, if he teaches another woman; pañhaṁ pucchati, if he asks a question; pañhaṁ puṭṭho katheti, if he is asked a question and then speaks; aññassatthāya bhaṇantaṁ mātugāmo suṇāti, if he is speaking for the benefit of someone else and a woman listens in; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_219Dhammadesanāsikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on teaching, the seventh, is finished.
Origin story
ms2V_220Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu. a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā. Tena kho pana samayena vajjī dubbhikkhā hoti—dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. At that time Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.
Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā—dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti? The monks considered the difficult circumstances, and they thought, “How can we live together in peace and harmony, have a comfortable rains, and get almsfood without trouble?”
Ekacce evamāhaṁsu—“handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema. Evaṁ te amhākaṁ dātuṁ maññissanti. Some said, “We could work for the householders, and they’ll support us in return.” Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
Ekacce evamāhaṁsu—“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena? Others said, “There’s no need to work for the householders. Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma. Evaṁ te amhākaṁ dātuṁ maññissanti. Let’s instead take messages for them, and they’ll support us in return.” Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
Ekacce evamāhaṁsu—“alaṁ, āvuso; kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. Kiṁ gihīnaṁ dūteyyaṁ haṭena. Still others said, “There’s no need to do work or take messages for them. Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma—Let’s instead talk up one another’s superhuman qualities to the householders: ‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti. ‘That monk has the first absorption, that monk the second absorption, that monk the third, that monk the fourth; that monk is a stream-enterer, that monk a once-returner, that a non-returner, that a perfected one; that monk has the three true insights, and that the six direct knowledges.’ Evaṁ te amhākaṁ dātuṁ maññissanti. Then they’ll support us. Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti. In this way we’ll have a comfortable rains, live together in peace and harmony, and get almsfood without trouble. “Eso yeva kho, āvuso, seyyo, yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti. This is the way to go.”
ms2V_221Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu—Then those monks did just that. “asuko bhikkhu paṭhamassa jhānassa lābhī …pe… asuko bhikkhu chaḷabhiñño”ti. Atha kho te manussā—“lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā, na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā, yathayime bhikkhū sīlavanto kalyāṇadhammā”ti. And the people there thought, “We’re so fortunate that such monks have come to us for the rainy-season residence. Such virtuous and good monks have never before entered the rains residence with us.” Te na tādisāni bhojanāni attanā bhuñjanti, mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti yādisāni bhikkhūnaṁ denti. And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives. Na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti. Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Soon those monks had a good color, bright faces, clear skin, and sharp senses.
ms2V_222Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkamiṁsu. And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu; When they eventually arrived, they went to the hall with the peaked roof in the Great Wood. upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. There they approached the Buddha, bowed, and sat down.
Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā. At that time the monks who had completed the rains residence in that region were thin, haggard and pale, with veins protruding all over their bodies. Vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses.
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Since it is the custom for Buddhas to greet newly arrived monks, Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—the Buddha said to them, “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, “I hope you’re keeping well, monks, I hope you’re getting by? kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. “We’re keeping well, Venerable Sir, we’re getting by. Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. We had a comfortable and harmonious rains, and got almsfood without trouble.”
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. When Buddhas know what is going on, sometimes they ask and sometimes not. Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti. They know the right time to ask and when not to ask. Atthasañhitaṁ tathāgatā pucchanti, no anatthasañhitaṁ. Buddhas ask when it is beneficial, otherwise not, Anatthasañhite setughāto tathāgatānaṁ. for Buddhas are incapable of doing what is unbeneficial. Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti—“dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
ms2V_223Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—“yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti? And the Buddha said to those monks, “In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They then told him.
“Kacci pana vo, bhikkhave, bhūtan”ti? “But did you really have those superhuman qualities?”
“Bhūtaṁ, bhagavā”ti. “Yes, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them, kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha. “How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_224“Yo pana bhikkhu anupasampannassa uttarimanussadhammaṁ āroceyya bhūtasmiṁ, pācittiyan”ti. ‘If a monk truthfully tells a person who is not fully ordained of a superhuman quality, he commits an offense entailing confession.’”
Definitions
Permutations
Definitions
Exposition
First absorption
Other individual attainments
Combinations of two attainments
ms2V_271Mūlaṁ saṅkhittaṁ. The basis in brief is finished.
Combination of all attainments
Meaning to say one thing, but saying something else
ms2V_279Mūlaṁ saṅkhittaṁ. The basis in brief is finished.
Gross hinting
Non-offenses
ms2V_293Anāpatti—There is no offense: upasampannassa, bhūtaṁ āroceti, if he truthfully tells one who is fully ordained; ādikammikassāti. if he is the first offender.
ms2V_294Bhūtārocanasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on telling truthfully, the eighth, is finished.
Origin story
ms2V_295Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto chabbaggiyehi bhikkhūhi saddhiṁ bhaṇḍanakato hoti. Venerable Upananda the Sakyan was quarreling with the monks from the group of six.
So sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā saṅghaṁ tassā āpattiyā parivāsaṁ yāci. He then committed an offense of intentional emission of semen. He asked the Sangha for probation for that offense, Tassa saṅgho tassā āpattiyā parivāsaṁ adāsi. which he received. Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghabhattaṁ hoti. Just then an association in Sāvatthī was offering a meal to the Sangha. So parivasanto bhattagge āsanapariyante nisīdi. Because Upananda was on probation, he sat on the last seat in the dining hall. Chabbaggiyā bhikkhū te upāsake etadavocuṁ—The monks from the group of six then told those lay followers, “eso, āvuso, āyasmā upanando sakyaputto tumhākaṁ sambhāvito kulūpako; yeneva hatthena saddhādeyyaṁ bhuñjati teneva hatthena upakkamitvā asuciṁ mocesi. “This Venerable Upananda, the esteemed associate of your families, eats the food given in faith with the same hand he uses to masturbate. So sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā saṅghaṁ tassā āpattiyā parivāsaṁ yāci. After committing an offense of intentional emission of semen, he asked the Sangha for probation for that offense, Tassa saṅgho tassā āpattiyā parivāsaṁ adāsi. which he received. So parivasanto āsanapariyante nisinno”ti. And because he’s on probation, he now sits on the last seat.”
ms2V_296Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa ārocessantī”ti …pe… “How could the monks from the group of six tell a person who’s not fully ordained about a monk’s grave offense?” … “saccaṁ kira tumhe, bhikkhave, bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa ārocethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa ārocessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms2V_297“Yo pana bhikkhu bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa āroceyya, aññatra bhikkhusammutiyā, pācittiyan”ti. ‘If a monk tells a person who is not fully ordained about a monk’s grave offense, except if the monks have agreed, he commits an offense entailing confession.’”
Definitions
Permutations
Permutations part 1
Summary
ms2V_304Atthi bhikkhusammuti āpattipariyantā, na kulapariyantā. There is agreement of the monks with a limit on offenses, but not on families. Atthi bhikkhusammuti kulapariyantā, na āpattipariyantā, atthi bhikkhusammuti āpattipariyantā ca kulapariyantā ca, atthi bhikkhusammuti neva āpattipariyantā na kulapariyantā. There is agreement of the monks with a limit on families, but not on offenses. There is agreement of the monks with a limit both on offenses and on families. There is agreement of the monks with neither a limit on offenses nor on families.
Definitions
Exposition
ms2V_307Āpattipariyante yā āpattiyo pariggahitāyo honti, tā āpattiyo ṭhapetvā aññāhi āpattīhi āroceti, āpatti pācittiyassa. When there is a limit on offenses, if he tells about other offenses than those that are specified, he commits an offense entailing confession.
ms2V_308Kulapariyante yāni kulāni pariggahitāni honti, tāni kulāni ṭhapetvā aññesu kulesu āroceti, āpatti pācittiyassa. When there is a limit on families, if he tells other families than those that are specified, he commits an offense entailing confession.
ms2V_309Āpattipariyante ca kulapariyante ca yā āpattiyo pariggahitāyo honti, tā āpattiyo ṭhapetvā yāni kulāni pariggahitāni honti, tāni kulāni ṭhapetvā aññāhi āpattīhi aññesu kulesu āroceti, āpatti pācittiyassa. When there is a limit both on offenses and on families, if he tells about other offenses than those that are specified or he tells other families than those that are specified, he commits an offense entailing confession.
ms2V_310Neva āpattipariyante na kulapariyante, anāpatti. When there is neither a limit on offenses nor on families, there is no offense.
Permutations part 2
ms2V_311Duṭṭhullāya āpattiyā duṭṭhullāpattisaññī anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa. If the offense is grave, and he perceives it as such, and he tells a person who is not fully ordained, then, except if the monks have agreed, he commits an offense entailing confession.
ms2V_312Duṭṭhullāya āpattiyā vematiko anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa. If the offense is grave, but he is unsure of it, and he tells a person who is not fully ordained, then, except if the monks have agreed, he commits an offense entailing confession.
ms2V_313Duṭṭhullāya āpattiyā aduṭṭhullāpattisaññī anupasampannassa āroceti, aññatra bhikkhusammutiyā, āpatti pācittiyassa. If the offense is grave, but he perceives it as minor, and he tells a person who is not fully ordained, then, except if the monks have agreed, he commits an offense entailing confession.
ms2V_314Aduṭṭhullaṁ āpattiṁ āroceti, āpatti dukkaṭassa. If he tells about a minor offense, he commits an offense of wrong conduct.
ms2V_315Anupasampannassa duṭṭhullaṁ vā aduṭṭhullaṁ vā ajjhācāraṁ āroceti, āpatti dukkaṭassa. If he tells about the misconduct of a person who is not fully ordained, whether grave or minor, he commits an offense of wrong conduct.
ms2V_316Aduṭṭhullāya āpattiyā duṭṭhullāpattisaññī, āpatti dukkaṭassa. If the offense is minor, but he perceives it as grave, he commits an offense of wrong conduct.
ms2V_317Aduṭṭhullāya āpattiyā vematiko, āpatti dukkaṭassa. If the offense is minor, but he is unsure of it, he commits an offense of wrong conduct.
ms2V_318Aduṭṭhullāya āpattiyā aduṭṭhullāpattisaññī, āpatti dukkaṭassa. If the offense is minor, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_319Anāpatti—There is no offense: vatthuṁ āroceti no āpattiṁ, if he tells about the action that was the basis for the offense, but not the class of offense; āpattiṁ āroceti no vatthuṁ, if he tells about the class of offense, but not the action that was the basis for the offense; bhikkhusammutiyā, if the monks have agreed; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_320Duṭṭhullārocanasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on telling about what is grave, the ninth, is finished.
Origin story
ms2V_321Tena samayena buddho bhagavā āḷaviyaṁ viharati aggāḷave cetiye. At one time when the Buddha was staying at Āḷavī at the Aggāḷava Shrine, Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā pathaviṁ khaṇantipi khaṇāpentipi. the monks there were doing building work. And they dug the earth and had it dug. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā pathaviṁ khaṇissantipi khaṇāpessantipi. “How can the Sakyan monastics dig the earth and have it dug? Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. They are hurting one-sensed life.”
ms2V_322Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma āḷavakā bhikkhū pathaviṁ khaṇissantipi khaṇāpessantipī”ti …pe… “How can those monks at Āḷavī dig the earth and have it dug?” … “saccaṁ kira tumhe, bhikkhave, pathaviṁ khaṇathapi khaṇāpethapī”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, pathaviṁ khaṇissathapi khaṇāpessathapi. “Foolish men, how can you do this? Jīvasaññino hi, moghapurisā, manussā pathaviyā. People regard the earth as conscious. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms2V_323“Yo pana bhikkhu pathaviṁ khaṇeyya vā khaṇāpeyya vā, pācittiyan”ti. ‘If a monk digs the earth or has it dug, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_330Pathaviyā pathavisaññī khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, āpatti pācittiyassa. If it is earth, and he perceives it as such, and he digs it or has it dug, or he breaks it or has it broken, or he burns it or has it burned, he commits an offense entailing confession.
ms2V_331Pathaviyā vematiko khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, āpatti dukkaṭassa. If it is earth, but he is unsure of it, and he digs it or has it dug, or he breaks it or has it broken, or he burns it or has it burned, he commits an offense of wrong conduct.
ms2V_332Pathaviyā apathavisaññī khaṇati vā khaṇāpeti vā, bhindati vā bhedāpeti vā, dahati vā dahāpeti vā, anāpatti. If it is earth, but he does not perceive it as such, and he digs it or has it dug, or he breaks it or has it broken, or he burns it or has it burned, there is no offense.
ms2V_333Apathaviyā pathavisaññī, āpatti dukkaṭassa. If it is not earth, but he perceives it as such, he commits an offense of wrong conduct. Apathaviyā vematiko, āpatti dukkaṭassa. If it is not earth, but he is unsure of it, he commits an offense of wrong conduct. Apathaviyā apathavisaññī, anāpatti. If it is not earth, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_334Anāpatti—There is no offense: “imaṁ jāna, imaṁ dehi, imaṁ āhara, iminā attho, imaṁ kappiyaṁ karohī”ti bhaṇati, if he says, “Consider this,” “Give this,” “Bring this,” “There’s need for this,” “Make this allowable;” asañcicca, if it is unintentional; asatiyā, if he is not mindful; ajānantassa, if he does not know; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_335Pathavīkhaṇanasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on digging the earth, the tenth, is finished.
Musāvādavaggo paṭhamo. The first sub-chapter on lying is finished.
ms2V_336Tassuddānaṁ This is the summary:
Musā omasapesuññaṁ, padaseyyāya ve duve; Aññatra viññunā bhūtā, duṭṭhullāpatti khaṇanāti. ms2V_337“Falsely, abusive, and malicious talebearing, Memorizing, and two on beds; Except with one who understands, true, Grave offense, digging.”
Origin story
ms2V_338Tena samayena buddho bhagavā āḷaviyaṁ viharati aggāḷave cetiye. At one time when the Buddha was staying at Āḷavī at the Aggāḷava Shrine, Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindantipi chedāpentipi. the monks there were doing building work. They were cutting down trees and having them cut down. Aññataropi āḷavako bhikkhu rukkhaṁ chindati. Then, when a certain monk was cutting down a tree, Tasmiṁ rukkhe adhivatthā devatā taṁ bhikkhuṁ etadavoca—the deity that lived in it said to him, “mā, bhante, attano bhavanaṁ kattukāmo mayhaṁ bhavanaṁ chindī”ti. “Venerable, don’t cut down our dwelling because you want to build a dwelling for yourself.” So bhikkhu anādiyanto chindiyeva, tassā ca devatāya dārakassa bāhuṁ ākoṭesi. Not taking any heed, he just cut it down, and he hurt the arm of that deity’s child. Atha kho tassā devatāya etadahosi—The deity thought, “yannūnāhaṁ imaṁ bhikkhuṁ idheva jīvitā voropeyyan”ti. “Why don’t I just kill this monk?” Atha kho tassā devatāya etadahosi—But then it reconsidered, “na kho metaṁ patirūpaṁ yāhaṁ imaṁ bhikkhuṁ idheva jīvitā voropeyyaṁ. “It wouldn’t be right to just kill this monk. Yannūnāhaṁ bhagavato etamatthaṁ āroceyyan”ti. Let me instead tell the Buddha about this matter.” Atha kho sā devatā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi. And it approached the Buddha and told him what had happened.
“Sādhu sādhu, devate. “Well done, deity! Sādhu kho tvaṁ, devate, taṁ bhikkhuṁ jīvitā na voropesi. It’s good that you didn’t kill that monk. Sacajja tvaṁ, devate, taṁ bhikkhuṁ jīvitā voropeyyāsi, bahuñca tvaṁ, devate, apuññaṁ pasaveyyāsi. If you had killed that monk, you would have made much demerit. Gaccha tvaṁ, devate, amukasmiṁ okāse rukkho vivitto tasmiṁ upagacchā”ti. The tree over there is empty. Take that as your dwelling.”
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized the monks, “kathañhi nāma samaṇā sakyaputtiyā rukkhaṁ chindissantipi chedāpessantipi ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. “How can the Sakyan monastics cut down trees and have them cut down? They are hurting life with one sense.”
ms2V_339Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma āḷavakā bhikkhū rukkhaṁ chindissantipi chedāpessantipī”ti …pe… “How can those monks at Āḷavī cut down trees and have them cut down?”… “saccaṁ kira tumhe, bhikkhave, rukkhaṁ chindathāpi chedāpethāpī”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, rukkhaṁ chindissathāpi, chedāpessathāpi. “Foolish men, how can you do this? Jīvasaññino hi, moghapurisā, manussā rukkhasmiṁ. People regard trees as conscious. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_340“Bhūtagāmapātabyatāya pācittiyan”ti. ‘If a monk destroys plants, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_347Bīje bījasaññī chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, āpatti pācittiyassa. If it is capable of propagation, and he perceives that it is, and he cuts it down or has it cut down, or he breaks it or has it broken, or he cooks it or has it cooked, he commits an offense entailing confession. Bīje vematiko chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, āpatti dukkaṭassa. If it is capable of propagation, but he is unsure of it, and he cuts it down or has it cut down, or he breaks it or has it broken, or he cooks it or has it cooked, he commits an offense of wrong conduct. Bīje abījasaññī chindati vā chedāpeti vā, bhindati vā bhedāpeti vā, pacati vā pacāpeti vā, anāpatti. If it is capable of propagation, but he perceives that it is not, and he cuts it down or has it cut down, or he breaks it or has it broken, or he cooks it or has it cooked, there is no offense.
Abīje bījasaññī āpatti dukkaṭassa. If it is not capable of propagation, but he perceives that it is, he commits an offense of wrong conduct. Abīje vematiko, āpatti dukkaṭassa. If it is not capable of propagation, but he is unsure of it, he commits an offense of wrong conduct. Abīje abījasaññī, anāpatti. If it is not capable of propagation, and he perceives that it is not, there is no offense.
Non-offenses
ms2V_348Anāpatti—There is no offense: “imaṁ jāna, imaṁ dehi, imaṁ āhara, iminā attho, imaṁ kappiyaṁ karohī”ti bhaṇati, if he says, “Consider this”, “Give this”, “Bring this”, “There’s need for this”, “Make this allowable;” asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_349Bhūtagāmasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on plants, the first, is finished.
Origin story
First sub-story
ms2V_350Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena kho pana samayena āyasmā channo anācāraṁ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati—Venerable Channa was misbehaving. Then, when he was examined about an offense in the midst of the Sangha, he spoke evasively, “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti? “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”
ms2V_351Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissati—“How can Venerable Channa speak evasively when examined about an offense in the midst of the Sangha?”… ‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti …pe… saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarasi—“Is it true, Channa, that you did this?” ‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissasi—“Foolish man, how could you do this? “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking him … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks: “tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṁ ropetu. “Well then, monks, the Sangha should charge Channa with evasive speech. Evañca pana, bhikkhave, ropetabbaṁ. And he is to be charged like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms2V_352‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno aññavādakaṁ ropeyya. If it seems appropriate to the Sangha, the Sangha should charge him with evasive speech. Esā ñatti. This is the motion.
ms2V_353Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. Saṅgho channassa bhikkhuno aññavādakaṁ ropeti. The Sangha is charging him with evasive speech. Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; Any monk who approves of charging him with evasive speech should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_354Ropitaṁ saṅghena channassa bhikkhuno aññavādakaṁ. The Sangha has charged the monk Channa with evasive speech. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms2V_355Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_356“Aññavādake pācittiyan”ti. ‘If a monk speaks evasively, he commits an offense entailing confession.’”
ms2V_357Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_358Tena kho pana samayena āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicaranto—Later, when Channa was again being examined about an offense in the midst of the Sangha, he thought, “āpattiṁ āpajjissāmī”ti tuṇhībhūto saṅghaṁ viheseti. “By speaking evasively I’ll commit an offense,” and he instead harassed the Sangha by remaining silent.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessatī”ti …pe… “When he’s examined about an offense in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?” … “saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesesī”ti? “Is it true, Channa, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking him … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks: “tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṁ ropetu. “Well then, monks, the Sangha should charge Channa with harassment. Evañca pana, bhikkhave, ropetabbaṁ. And he is to be charged like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms2V_359‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno vihesakaṁ ropeyya. If it seems appropriate to the Sangha, the Sangha should charge him with harassment. Esā ñatti. This is the motion.
ms2V_360Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. Saṅgho channassa bhikkhuno vihesakaṁ ropeti. The Sangha is charging him with harassment. Yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; Any monk who approves of charging him of harassment should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_361Ropitaṁ saṅghena channassa bhikkhuno vihesakaṁ. The Sangha has charged the monk Channa with harassment. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms2V_362Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms2V_363“Aññavādake vihesake pācittiyan”ti. ‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_366Aropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—If he has not been charged with evasive speech, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying, “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti dukkaṭassa. “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense of wrong conduct.
Aropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti dukkaṭassa. If he has not been charged with harassment, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense of wrong conduct.
Ropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—If he has been charged with evasive speech, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying,
“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti pācittiyassa. “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense entailing confession.
Ropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti pācittiyassa. If he has been charged with harassment, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense entailing confession.
ms2V_367Dhammakamme dhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he speaks evasively or he harasses, he commits an offense entailing confession. Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he speaks evasively or he harasses, he commits an offense entailing confession. Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he speaks evasively or he harasses, he commits an offense entailing confession.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_368Anāpatti—There is no offense: ajānanto pucchati, if he asks because he does not know; gilāno vā na katheti; if he does not speak because he is sick; “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti na katheti; if he does not speak because he thinks there will be quarrels or disputes in the Sangha; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti na katheti; if he does not speak because he thinks there will be a fracture or schism in the Sangha; “adhammena vā vaggena vā nakammārahassa vā kammaṁ karissatī”ti na katheti; if he does not speak because he thinks the legal procedure will be illegitimate, done by an incomplete assembly, or done to one who does not deserve a legal procedure; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_369Aññavādakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on evasive speech, the second, is finished.
Origin story
First sub-story
ms2V_370Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena āyasmā dabbo mallaputto saṅghassa senāsanañca paññapeti bhattāni ca uddisati. At that time Venerable Dabba the Mallian was assigning the dwellings and designating the meals, Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. and the monks Mettiya and Bhūmajaka were newly ordained. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. They had little merit, getting inferior dwellings and meals. Te āyasmantaṁ dabbaṁ mallaputtaṁ bhikkhū ujjhāpenti—They then complained about Dabba to other monks, “chandāya dabbo mallaputto senāsanaṁ paññapeti, chandāya ca bhattāni uddisatī”ti. “Dabba the Mallian assigns dwellings and designates meals based on favoritism.”
ms2V_371Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ bhikkhū ujjhāpessantī”ti …pe… “How can the monks Mettiya and Bhūmajaka complain about Venerable Dabba to other monks?”… “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ bhikkhū ujjhāpethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ bhikkhū ujjhāpessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_372“Ujjhāpanake pācittiyan”ti. ‘If a monk complains, he commits an offense entailing confession.’”
ms2V_373Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_374Tena kho pana samayena mettiyabhūmajakā bhikkhū—Knowing that the Buddha had prohibited complaining, the monks Mettiya and Bhūmajaka thought of other ways of getting the monks to hear about their grievances. “‘bhagavatā ujjhāpanakaṁ paṭikkhittan’ti ‘ettāvatā bhikkhū sossantī’”ti bhikkhūnaṁ sāmantā āyasmantaṁ dabbaṁ mallaputtaṁ khiyyanti—They then criticized Dabba the Mallian in the vicinity of other monks, “chandāya dabbo mallaputto senāsanaṁ paññapeti, chandāya ca bhattāni uddisatī”ti. “Dabba assigns dwellings and designates meals based on favoritism.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ khiyyissantī”ti …pe… “How can the monks Mettiya and Bhūmajaka criticize Venerable Dabba?”… “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ khiyyathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ khiyyissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And so, monks, this training rule should be recited like this:
Final ruling
ms2V_375“Ujjhāpanake khiyyanake pācittiyan”ti. ‘If a monk complains or criticizes, he commits an offense entailing confession.’”
Definitions
Permutations
Dhammakamme dhammakammasaññī ujjhāpanake khiyyanake āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he complains or criticizes, he commits an offense entailing confession. Dhammakamme vematiko ujjhāpanake khiyyanake āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he complains or criticizes, he commits an offense entailing confession. Dhammakamme adhammakammasaññī ujjhāpanake khiyyanake āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he complains or criticizes, he commits an offense entailing confession.
ms2V_377Anupasampannaṁ ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. If he complains or criticizes him to one who is not fully ordained, he commits an offense of wrong conduct.
Upasampannaṁ saṅghena asammataṁ senāsanapaññāpakaṁ vā bhattuddesakaṁ vā yāgubhājakaṁ vā phalabhājakaṁ vā khajjabhājakaṁ vā appamattakavissajjakaṁ vā avaṇṇaṁ kattukāmo, ayasaṁ kattukāmo, maṅkukattukāmo, upasampannaṁ vā anupasampannaṁ vā ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. When someone who is fully ordained is the assigner of dwellings or the designator of meals or the distributor of congee or the distributor of fruit or the distributor of fresh foods or the distributor of small requisites, but he has not been appointed by the Sangha as such, then if a monk complains about him or criticizes him to one who is fully ordained or to one who is not fully ordained—desiring to disparage him, desiring to give him a bad reputation, desiring to humiliate him—he commits an offense of wrong conduct.
Anupasampannaṁ saṅghena sammataṁ vā asammataṁ vā senāsanapaññāpakaṁ vā bhattuddesakaṁ vā yāgubhājakaṁ vā phalabhājakaṁ vā khajjabhājakaṁ vā appamattakavissajjakaṁ vā avaṇṇaṁ kattukāmo, ayasaṁ kattukāmo, maṅkukattukāmo, upasampannaṁ vā anupasampannaṁ vā ujjhāpeti vā khiyyati vā, āpatti dukkaṭassa. When someone who is not fully ordained is the assigner of dwellings or the designator of meals or the distributor of congee or the distributor of fruit or the distributor of fresh foods or the distributor of small requisites, whether he has been appointed by the Sangha as such or not, then if a monk complains about him or criticizes him to one who is fully ordained or to one who is not fully ordained—desiring to disparage him, desiring to give him a bad reputation, desiring to humiliate him—he commits an offense of wrong conduct.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_378Anāpatti—There is no offense: pakatiyā chandā dosā mohā bhayā karontaṁ ujjhāpeti vā khiyyati vā, if he complains about or criticizes one who regularly acts out of favoritism, ill will, confusion, or fear; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_379Ujjhāpanakasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on complaining, the third, is finished.
Origin story
First sub-story
ms2V_380Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery during winter, Tena kho pana samayena bhikkhū hemantike kāle ajjhokāse senāsanaṁ paññapetvā kāyaṁ otāpentā kāle ārocite taṁ pakkamantā neva uddhariṁsu na uddharāpesuṁ, anāpucchā pakkamiṁsu. the monks put furniture outside in order to warm themselves in the sun. But when the time for departure was announced, they departed without putting it away, having it put away, or informing anyone. Senāsanaṁ ovaṭṭhaṁ hoti. The furniture was rained on.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathaṁ hi nāma bhikkhū ajjhokāse senāsanaṁ paññapetvā taṁ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṁ ovaṭṭhan”ti. “How could those monks put furniture outside and then depart without putting it away, having it put away, or informing anyone? The furniture was rained on.”
ms2V_381Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū ajjhokāse …pe… “Is it true, monks, that you did this?” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_382“Yo pana bhikkhu saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyan”ti. ‘If a monk takes a bed, a bench, a mattress, or a stool belonging to the Sangha and puts it outside or has it put outside, and he then departs without putting it away, having it put away, or informing anyone, he commits an offense entailing confession.’”
ms2V_383Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_384Tena kho pana samayena bhikkhū ajjhokāse vasitvā kālasseva senāsanaṁ abhiharanti. Soon afterwards, monks who had stayed outside brought the furniture back even though it was not the rainy season. Addasā kho bhagavā te bhikkhū kālasseva senāsanaṁ abhiharante. The Buddha saw this. Disvāna etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—After giving a teaching, he addressed the monks:
“anujānāmi, bhikkhave, aṭṭha māse avassikasaṅkete maṇḍape vā rukkhamūle vā yattha kākā vā kulalā vā na ūhadanti tattha senāsanaṁ nikkhipitun”ti. “Monks, during the eight months outside of the rainy season, I allow you to store furniture under a roof cover or at the foot of a tree or wherever crows or ravens don’t leave droppings.”
Definitions
Permutations
ms2V_396Saṅghike saṅghikasaññī ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya anāpucchaṁ vā gaccheyya, āpatti pācittiyassa. If it belongs to the Sangha, and he perceives it as such, and he puts it outside or has it put outside, and he then departs without putting it away or having it put away or informing anyone, he commits an offense entailing confession. Saṅghike vematiko …pe… If it belongs to the Sangha, but he is unsure of it … saṅghike puggalikasaññī ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti pācittiyassa. If it belongs to the Sangha, but he perceives it as belonging to an individual, and he puts it outside or has it put outside, and he then departs without putting it away or having it put away or informing anyone, he commits an offense entailing confession.
_Cimilikā_. Sp.2.112(VRI): _Cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṁ katā hoti, taṁ heṭṭhā pattharitvā upari kaṭasārakaṁ pattharanti_—“A _cimilikā_ is made to protect the color of a floor that has been plastered, etc. It is spread out underneath, with a straw-mat spread out on top.” ms2V_397Cimilikaṁ vā uttarattharaṇaṁ vā bhūmattharaṇaṁ vā taṭṭikaṁ vā cammakhaṇḍaṁ vā pādapuñchaniṁ vā phalakapīṭhaṁ vā ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti dukkaṭassa. If it is a mat underlay, a bedspread, a floor cover, a straw mat, a hide, a foot-wiping cloth, or a wooden bench, and he puts it outside or has it put outside, and he then departs without putting it away or having it put away or informing anyone, he commits an offense of wrong conduct.
Puggalike saṅghikasaññī, āpatti dukkaṭassa. If it belongs to an individual, but he perceives it as belonging to the Sangha, he commits an offense of wrong conduct. Puggalike vematiko, āpatti dukkaṭassa. If it belongs to an individual, but he is unsure of it, he commits an offense of wrong conduct. Puggalike puggalikasaññī aññassa puggalike, āpatti dukkaṭassa. If it belongs to an individual, and he perceives it as such, but that individual is not himself, he commits an offense of wrong conduct. Attano puggalike anāpatti. If it belongs to himself, there is no offense.
Non-offenses
ms2V_398Anāpatti—There is no offense: uddharitvā gacchati, if he departs after putting it away; uddharāpetvā gacchati, if he departs after having it put away; āpucchaṁ gacchati, if he departs after informing someone; otāpento gacchati, if he departs while he is sunning it; kenaci palibuddhaṁ hoti, if the furniture is obstructed; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_399Senāsanasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on furniture, the fourth, is finished.
Origin story
ms2V_400Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena sattarasavaggiyā bhikkhū sahāyakā honti. At that time the monks from the group of seventeen were friends. Te vasantāpi ekatova vasanti, pakkamantāpi ekatova pakkamanti. The lived together, and when going somewhere they would leave together. Te aññatarasmiṁ saṅghike vihāre seyyaṁ santharitvā taṁ pakkamantā neva uddhariṁsu na uddharāpesuṁ, anāpucchā pakkamiṁsu. On one occasion they put out bedding in a dwelling belonging to the Sangha, but then departed without putting it away, having it put away, or informing anyone. Senāsanaṁ upacikāhi khāyitaṁ hoti. The furniture was eaten by termites.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma sattarasavaggiyā bhikkhū saṅghike vihāre seyyaṁ santharitvā taṁ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṁ upacikāhi khāyitan”ti. “How could those monks from the group of seventeen put out bedding in a dwelling belonging to the Sangha, and then depart without putting it away, getting it put away, or informing anyone? The furniture was eaten by termites.”
ms2V_401Atha kho te bhikkhū sattarasavaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, sattarasavaggiyā bhikkhū saṅghike vihāre seyyaṁ santharitvā taṁ pakkamantā neva uddhariṁsu na uddharāpesuṁ, anāpucchā pakkamiṁsu, senāsanaṁ upacikāhi khāyitan”ti? “Is it true, monks, that those monks did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā saṅghike vihāre seyyaṁ santharitvā taṁ pakkamantā neva uddharissanti na uddharāpessanti, anāpucchā pakkamissanti, senāsanaṁ upacikāhi khāyitaṁ. “How could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_402“Yo pana bhikkhu saṅghike vihāre seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyan”ti. ‘If a monk puts out bedding in a dwelling belonging to the Sangha, or has it put out, and he then departs without putting it away, having it put away, or informing anyone, he commits an offense entailing confession.’”
Definitions
Permutations
Saṅghike saṅghikasaññī seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti pācittiyassa. If it belongs to the Sangha, and he perceives it as such, and he puts out bedding there or has it put out, and he then departs without putting it away or having it put away or informing anyone, he commits an offense entailing confession. Saṅghike vematiko seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti pācittiyassa. If it belongs to the Sangha, but he is unsure of it, and he puts out bedding there or has it put out, and he then departs without putting it away or having it put away or informing anyone, he commits an offense entailing confession. Saṅghike puggalikasaññī seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti pācittiyassa. If it belongs to the Sangha, but he perceives it as belonging to an individual, and he puts out bedding there or has it put out, and he then departs without putting it away or having it put away or informing anyone, he commits an offense entailing confession.
ms2V_411Vihārassa upacāre vā upaṭṭhānasālāyaṁ vā maṇḍape vā rukkhamūle vā seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti dukkaṭassa. If he puts out bedding, or has it put out, in the vicinity of a dwelling, in the assembly hall, under a roof-cover, or at the foot of a tree, and he then departs without putting it away or having it put away or informing anyone, he commits an offense of wrong conduct. Mañcaṁ vā pīṭhaṁ vā vihāre vā vihārassūpacāre vā upaṭṭhānasālāyaṁ vā maṇḍape vā rukkhamūle vā santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya na uddharāpeyya, anāpucchaṁ vā gaccheyya, āpatti dukkaṭassa. If he puts out a bed or a bench, or has it put out, in a dwelling, in the vicinity of a dwelling, in the assembly hall, under a roof cover, or at the foot of a tree, and he then departs without putting it away or having it put away or informing anyone, he commits an offense of wrong conduct.
ms2V_412Puggalike saṅghikasaññī, āpatti dukkaṭassa. If it belongs to an individual, but he perceives it as belonging to the Sangha, he commits an offense of wrong conduct. Puggalike vematiko, āpatti dukkaṭassa. If it belongs to an individual, but he is unsure of it, he commits an offense of wrong conduct. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. If it belongs to an individual, and he perceives it as such, but that individual is not himself, he commits an offense of wrong conduct. Attano puggalike anāpatti. If it belongs to himself, there is no offense.
Non-offenses
ms2V_413Anāpatti—There is no offense: uddharitvā gacchati, if he departs after putting it away; uddharāpetvā gacchati, if he departs after having it put away; āpucchaṁ gacchati, if he departs after informing someone; kenaci palibuddhaṁ hoti, if the bedding is obstructed; sāpekkho gantvā tattha ṭhito āpucchati, if he abandons his intention to return, and at that spot informs anyone; kenaci palibuddho hoti, if he is obstructed; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_414Dutiyasenāsanasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The second training rule on furniture, the fifth, is finished.
Origin story
ms2V_415Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū varaseyyāyo palibundhenti, therā bhikkhū vuṭṭhāpenti. the monks from the group of six had taken possession of the best sleeping places. When the the senior monks evicted them, Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—they thought, “kena nu kho mayaṁ upāyena idheva vassaṁ vaseyyāmā”ti? “How can we get to stay here during the rainy season?” Atha kho chabbaggiyā bhikkhū there bhikkhū anupakhajja seyyaṁ kappenti—They then arranged their sleeping places so as to encroach on the senior monks, thinking, “yassa sambādho bhavissati so pakkamissatī”ti. “Whoever feels crowded will leave.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū there bhikkhū anupakhajja seyyaṁ kappessantī”ti. “How could the monks from the group of six arrange their sleeping places so as to encroach on the senior monks?”
ms2V_416Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, there bhikkhū anupakhajja seyyaṁ kappethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, there bhikkhū anupakhajja seyyaṁ kappessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_417“Yo pana bhikkhu saṅghike vihāre jānaṁ pubbupagataṁ bhikkhuṁ anupakhajja seyyaṁ kappeyya— yassa sambādho bhavissati so pakkamissatī’ti, etadeva paccayaṁ karitvā anaññaṁ, pācittiyan”ti. ‘If, in a dwelling belonging to the Sangha, a monk arranges his sleeping place in a way that encroaches on a monk that he knows arrived there before him, with the intention that anyone who feels crowded will leave, and he does so only for this reason and no other, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_424Saṅghike saṅghikasaññī anupakhajja seyyaṁ kappeti, āpatti pācittiyassa. If it belongs to the Sangha, and he perceives it as such, and he arranges his sleeping place there in a way that encroaches, he commits an offense entailing confession. Saṅghike vematiko anupakhajja seyyaṁ kappeti, āpatti pācittiyassa. If it belongs to the Sangha, but he is unsure of it, and he arranges his sleeping place there in a way that encroaches, he commits an offense entailing confession. Saṅghike puggalikasaññī anupakhajja seyyaṁ kappeti, āpatti pācittiyassa. If it belongs to the Sangha, but he perceives it as belonging to an individual, and he arranges his sleeping place there in a way that encroaches, he commits an offense entailing confession.
ms2V_425Mañcassa vā pīṭhassa vā pavisantassa vā nikkhamantassa vā upacāraṁ ṭhapetvā seyyaṁ santharati vā santharāpeti vā, āpatti dukkaṭassa. If he puts out his sleeping place, or has it put out, anywhere apart from the access to the bed, the bench, the entrance, or the exit, he commits an offense of wrong conduct. Abhinisīdati vā abhinipajjati vā, āpatti dukkaṭassa. If he sits down or lies down on it, he commits an offense of wrong conduct. Vihārassa upacāre vā upaṭṭhānasālāyaṁ vā maṇḍape vā rukkhamūle vā ajjhokāse vā seyyaṁ santharati vā santharāpeti vā, āpatti dukkaṭassa. If he puts out his sleeping place, or has it put out, in the vicinity of a dwelling, in an assembly hall, under a roof cover, at the foot of a tree, or out in the open, he commits an offense of wrong conduct. Abhinisīdati vā abhinipajjati vā, āpatti dukkaṭassa. If he sits down or lies down on it, he commits an offense of wrong conduct.
Puggalike saṅghikasaññī, āpatti dukkaṭassa. If it belongs to an individual, but he perceives it as belonging to the Sangha, he commits an offense of wrong conduct. Puggalike vematiko, āpatti dukkaṭassa. If it belongs to an individual, but he is unsure of it, he commits an offense of wrong conduct. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. If it belongs to an individual, and he perceives it as such, but that individual is not himself, he commits an offense of wrong conduct. Attano puggalike anāpatti. If it belongs to himself, there is no offense.
Non-offenses
ms2V_426Anāpatti—There is no offense: gilāno pavisati, if he enters because he is sick; sītena vā uṇhena vā pīḷito pavisati, if he enters because he is feeling cold or hot; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_427Anupakhajjasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on encroaching, the sixth, is finished.
Origin story
ms2V_428Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṁ paccantimaṁ mahāvihāraṁ paṭisaṅkharonti—At that time the monks from the group of seventeen were repairing a large dwelling nearby, “idha mayaṁ vassaṁ vasissāmā”ti. intending to stay there for the rainy season. Addasaṁsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṁ paṭisaṅkharonte. The monks from the group of six saw this Disvāna evamāhaṁsu—and said, “ime, āvuso, sattarasavaggiyā bhikkhū vihāraṁ paṭisaṅkharonti. “These monks from the group of seventeen are repairing a dwelling. Handa ne vuṭṭhāpessāmā”ti. Let’s throw them out.” Ekacce evamāhaṁsu—But some of them said, “āgamethāvuso, yāva paṭisaṅkharonti; paṭisaṅkhate vuṭṭhāpessāmā”ti. “Let’s wait until they’ve finished repairing it.”
ms2V_429Atha kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū etadavocuṁ—Soon afterwards the monks from the group of six said to those from the group of seventeen, “uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Leave, this dwelling is ours.”
“Nanu, āvuso, paṭikacceva ācikkhitabbaṁ, mayañcaññaṁ paṭisaṅkhareyyāmā”ti. “Shouldn’t you have told us beforehand? We would’ve repaired another one.”
“Nanu, āvuso, saṅghiko vihāro”ti? “Doesn’t this dwelling belong to the Sangha?”
“Āmāvuso, saṅghiko vihāro”ti. “Yes, it does.”
“Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Well then, leave! This dwelling is ours.”
“Mahallako, āvuso, vihāro. “The dwelling is large. Tumhepi vasatha, mayampi vasissāmā”ti. You can stay here and so can we.”
“Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti kupitā anattamanā gīvāyaṁ gahetvā nikkaḍḍhanti. But they said, “Leave, this dwelling is ours,” and they grabbed them by the necks and threw them out in anger.
Te nikkaḍḍhīyamānā rodanti. The monks from the group of seventeen cried. Bhikkhū evamāhaṁsu—“kissa tumhe, āvuso, rodathā”ti? When other monks asked them why, “Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhe saṅghikā vihārā nikkaḍḍhantī”ti. they told them what had happened.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissantī”ti. “How could the monks from the group of six angrily throw other monks out of a dwelling belonging to the Sangha?”
ms2V_430Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissatha? “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_431“Yo pana bhikkhu bhikkhuṁ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyan”ti. ‘If a monk, in anger, throws a monk out of a dwelling belonging to the Sangha, or has him thrown out, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_438Saṅghike saṅghikasaññī kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa. If it belongs to the Sangha, and he perceives it as such, and in anger he throws him out, or has him thrown out, he commits an offense entailing confession. Saṅghike vematiko kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa. If it belongs to the Sangha, but he is unsure of it, and in anger he throws him out, or has him thrown out, he commits an offense entailing confession. Saṅghike puggalikasaññī kupito anattamano nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti pācittiyassa. If it belongs to the Sangha, but he perceives it as belonging to an individual, and in anger he throws him out, or has him thrown out, he commits an offense entailing confession.
ms2V_439Tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. If he throws out one of his requisites, or he has it thrown out, he commits an offense of wrong conduct. Vihārassa upacārā vā upaṭṭhānasālāya vā maṇḍapā vā rukkhamūlā vā ajjhokāsā vā nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. If he throws him out, or has him thrown out, from the vicinity of a dwelling, from an assembly hall, from under a roof cover, from the foot of a tree, or from a space out in the open, he commits an offense of wrong conduct. Tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. If he throws out one of his requisites from any of these places, or he has it thrown out, he commits an offense of wrong conduct. Anupasampannaṁ vihārā vā vihārassa upacārā vā upaṭṭhānasālāya vā maṇḍapā vā rukkhamūlā vā ajjhokāsā vā nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. If he throws out one who is not fully ordained, or has them thrown out, from a dwelling, from the vicinity of a dwelling, from an assembly hall, from under a roof cover, from the foot of a tree, or from a space out in the open, he commits an offense of wrong conduct. Tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, āpatti dukkaṭassa. If he throws out one of their requisites from any of these places, or has it thrown out, he commits an offense of wrong conduct.
ms2V_440Puggalike saṅghikasaññī, āpatti dukkaṭassa. If it belongs to an individual, but he perceives it as belonging to the Sangha, he commits an offense of wrong conduct. Puggalike vematiko, āpatti dukkaṭassa. If it belongs to an individual, but he is unsure of it, he commits an offense of wrong conduct. Puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa. If it belongs to an individual, and he perceives it as such, but that individual is not himself, he commits an offense of wrong conduct. Attano puggalike anāpatti. If it belongs to himself, there is no offense.
Non-offenses
ms2V_441Anāpatti—There is no offense: alajjiṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out one who is shameless, or has him thrown out; tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out the requisites belonging to that person, or has them thrown out; ummattakaṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out one who is insane, or has him thrown out; tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out the requisites belonging to that person, or has them thrown out; bhaṇḍanakārakaṁ kalahakārakaṁ vivādakārakaṁ bhassakārakaṁ saṅghe adhikaraṇakārakaṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out one who is quarrelsome and argumentative, who creates legal issues in the Sangha, or has them thrown out; tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out the requisites belonging to that person, or has them thrown out; antevāsikaṁ vā saddhivihārikaṁ vā na sammā vattantaṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out a pupil or student who is not conducting himself properly, or has him thrown out; tassa parikkhāraṁ nikkaḍḍhati vā nikkaḍḍhāpeti vā, if he throws out the requisites belonging to such a person, or has them thrown out; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_442Nikkaḍḍhanasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on throwing out, the seventh, is finished.
Origin story
ms2V_443Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena dve bhikkhū saṅghike vihāre uparivehāsakuṭiyā eko heṭṭhā viharati, eko upari. At that time two monks were staying in a dwelling with an upper story belonging to the Sangha, one staying below and one above. Uparimo bhikkhu āhaccapādakaṁ mañcaṁ sahasā abhinisīdi. The monk above sat down forcefully on a bed with detachable legs. Mañcapādo nippatitvā heṭṭhimassa bhikkhuno matthake avatthāsi. A leg fell off and hit the monk below on the head. So bhikkhu vissaramakāsi. He cried out. Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ—Monks rushed up “kissa tvaṁ, āvuso, vissaramakāsī”ti? and asked him why, Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. and he told them what had happened.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ sahasā abhinisīdissatī”ti. “How could a monk sit down forcefully on a bed with detachable legs on an upper story in a dwelling belonging to the Sangha?”
ms2V_444Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking that monk in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tvaṁ, bhikkhu, saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ sahasā abhinisīdasī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ sahasā abhinisīdissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_445“Yo pana bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyan”ti. ‘If a monk sits down or lies down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_453Saṅghike saṅghikasaññī uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdati vā abhinipajjati vā, āpatti pācittiyassa. If it belongs to the Sangha, and he perceives it as such, and he sits down or lies down on a bed or a bench with detachable legs on an upper story, he commits an offense entailing confession. Saṅghike vematiko …pe… If it belongs to the Sangha, but he is unsure of it … saṅghike puggalikasaññī uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdati vā abhinipajjati vā, āpatti pācittiyassa. If it belongs to the Sangha, but he perceives it as belonging to an individual, and he sits down or lies down on a bed or a bench with detachable legs on an upper story, he commits an offense entailing confession.
ms2V_454Puggalike saṅghikasaññī, āpatti dukkaṭassa. If it belongs to an individual, but he perceives it as belonging to the Sangha, he commits an offense of wrong conduct. Puggalike vematiko, āpatti dukkaṭassa. If it belongs to an individual, but he is unsure of it, he commits an offense of wrong conduct. Puggalike puggalikasaññī aññassa puggalike, āpatti dukkaṭassa. If it belongs to an individual, and he perceives it as such, but that individual is not himself, he commits an offense of wrong conduct. Attano puggalike, anāpatti. If it belongs to himself, there is no offense.
Non-offenses
ms2V_455Anāpatti—There is no offense: avehāsakuṭiyā if there is no upper story; sīsaghaṭṭāya if the upper story is so low that one hits the head; heṭṭhā aparibhogaṁ hoti, if the lower story is not in use; padarasañcitaṁ hoti, if the upper story has floorboards; paṭāṇi dinnā hoti, if the legs are fastened by bolts; tasmiṁ ṭhito gaṇhati vā laggeti vā, if he stands on it to get hold of something or to put something up; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_456Vehāsakuṭisikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on upper stories, the eighth, is finished.
Origin story
ms2V_457Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. Tena kho pana samayena āyasmato channassa upaṭṭhāko mahāmatto āyasmato channassa vihāraṁ kārāpeti. At that time a government official who was Venerable Channa’s supporter was making him a dwelling. Atha kho āyasmā channo katapariyositaṁ vihāraṁ punappunaṁ chādāpeti, punappunaṁ lepāpeti. When the dwelling was finished, Channa had it roofed and plastered over and over. Atibhārito vihāro paripati. Being overloaded, the dwelling collapsed. Atha kho āyasmā channo tiṇañca kaṭṭhañca saṅkaḍḍhanto aññatarassa brāhmaṇassa yavakhettaṁ dūsesi. Then, while collecting grass and sticks, Channa spoiled the barley field belonging to a certain brahmin. Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—That brahmin complained and criticized him, “kathañhi nāma bhadantā amhākaṁ yavakhettaṁ dūsessantī”ti. “How can the venerables spoil my barley field?”
ms2V_458Assosuṁ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that brahmin, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Channa, “kathañhi nāma āyasmā channo katapariyositaṁ vihāraṁ punappunaṁ chādāpessati, punappunaṁ lepāpessati, atibhārito vihāro paripatī”ti. “How could Venerable Channa have a finished dwelling roofed and plastered over and over until it collapsed from overloading?”
ms2V_459Atha kho te bhikkhū āyasmantaṁ channaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Channa: “saccaṁ kira tvaṁ, channa, katapariyositaṁ vihāraṁ punappunaṁ chādāpesi, punappunaṁ lepāpesi, atibhārito vihāro paripatī”ti? “Is it true, Channa, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, katapariyositaṁ vihāraṁ punappunaṁ chādāpessasi, punappunaṁ lepāpessasi, atibhārito vihāro paripati. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_460“Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena yāva dvārakosā aggaḷaṭṭhapanāya ālokasandhiparikammāya dvatticchadanassa pariyāyaṁ appaharite ṭhitena adhiṭṭhātabbaṁ. Tato ce uttari appaharitepi ṭhito adhiṭṭhaheyya pācittiyan”ti. ‘When a monk is building a large dwelling, then standing where there are no cultivated plants, he may apply two or three layers of roofing material, taking it as far as the doorcase and using it for fixing the door and for treating the window openings. If he applies more than that, even if he stands where there are no cultivated plants, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_469Atirekadvattipariyāye atirekasaññī adhiṭṭhāti, āpatti pācittiyassa. If it is more than two or three layers, and he perceives it as more, and he applies it, he commits an offense entailing confession. Atirekadvattipariyāye vematiko adhiṭṭhāti, āpatti pācittiyassa. If it is more than two or three layers, but he is unsure of it, and he applies it, he commits an offense entailing confession. Atirekadvattipariyāye ūnakasaññī adhiṭṭhāti, āpatti pācittiyassa. If it is more than two or three layers, but he perceives it as less, and he applies it, he commits an offense entailing confession.
ms2V_470Ūnakadvattipariyāye atirekasaññī, āpatti dukkaṭassa. If it is less than two or three layers, but he perceives it as more, he commits an offense of wrong conduct. Ūnakadvattipariyāye vematiko, āpatti dukkaṭassa. If it is less than two or three layers, but he is unsure of it, he commits an offense of wrong conduct. Ūnakadvattipariyāye ūnakasaññī, anāpatti. If it is less than two or three layers, and he perceives it as less, there is no offense.
Non-offenses
ms2V_471Anāpatti—There is no offense: dvattipariyāye, if he applies two or three layers; ūnakadvattipariyāye, if he applies less than two or three layers; leṇe, if it is a shelter; guhāya, if it is a cave; tiṇakuṭikāya, if it is a grass hut; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; vāsāgāraṁ ṭhapetvā sabbattha anāpatti, if it is anything apart from a dwelling; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_472Mahallakavihārasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on large dwellings, the ninth, is finished.
Origin story
ms2V_473Tena samayena buddho bhagavā āḷaviyaṁ viharati aggāḷave cetiye. At one time when the Buddha was staying at Āḷavī at the Aggāḷava Shrine, Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā jānaṁ sappāṇakaṁ udakaṁ tiṇampi mattikampi siñcantipi siñcāpentipi. the monks there were doing building work. They poured water that they knew contained living beings onto grass and clay, and they had others do the same. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma āḷavakā bhikkhū jānaṁ sappāṇakaṁ udakaṁ tiṇampi mattikampi siñcissantipi siñcāpessantipī”ti. “How can the monks at Āḷavī pour water that they know contains living beings onto grass and clay, and have others do the same?”
Atha kho te bhikkhū āḷavake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “saccaṁ kira tumhe, bhikkhave, jānaṁ sappāṇakaṁ udakaṁ tiṇampi mattikampi siñcathapi siñcāpethapī”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ sappāṇakaṁ udakaṁ tiṇampi mattikampi siñcissathapi siñcāpessathapi. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_474“Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñceyya vā siñcāpeyya vā, pācittiyan”ti. ‘If a monk pours water that he knows contains living beings onto grass or clay, or has it poured, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_479Sappāṇake sappāṇakasaññī tiṇaṁ vā mattikaṁ vā siñcati vā siñcāpeti vā, āpatti pācittiyassa. If it contains living beings, and he perceives it as such, and he pours it onto grass or clay, or he has it poured, he commits an offense entailing confession. Sappāṇake vematiko tiṇaṁ vā mattikaṁ vā siñcati vā siñcāpeti vā, āpatti dukkaṭassa. If it contains living beings, but he is unsure of it, and he pours it onto grass or clay, or he has it poured, he commits an offense of wrong conduct. Sappāṇake appāṇakasaññī tiṇaṁ vā mattikaṁ vā siñcati vā siñcāpeti vā, anāpatti. If it contains living beings, but he does not perceive it as such, and he pours it onto grass or clay, or he has it poured, there is no offense.
Appāṇake sappāṇakasaññī, āpatti dukkaṭassa. If it does not contain living beings, but he perceives it as such, he commits an offense of wrong conduct. Appāṇake vematiko, āpatti dukkaṭassa. If it does not contain living beings, but he is unsure of it, he commits an offense of wrong conduct. Appāṇake appāṇakasaññī, anāpatti. If it does not contain living beings, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_480Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_481Sappāṇakasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on containing living beings, the tenth, is finished.
Bhūtagāmavaggo dutiyo. The second sub-chapter on plants is finished.
ms2V_482Tassuddānaṁ This is the summary:
Bhūtaṁ aññāya ujjhāyaṁ, pakkamantena te duve; Pubbe nikkaḍḍhanāhacca, dvāraṁ sappāṇakena cāti. ms2V_483“Plant, with evasion, complaining, The two with departing; Before, throwing out, detachable, Door, and containing living beings.”
Origin story
First sub-story
ms2V_484Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. At that time the senior monks who were instructing the nuns received robe-cloth, almsfood, dwellings, and medicinal supplies. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—When the monks from the group of six found out about this, “etarahi kho, āvuso, therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Handāvuso, mayampi bhikkhuniyo ovadāmā”ti. they thought, “Well then, let’s instruct the nuns.” Atha kho chabbaggiyā bhikkhū bhikkhuniyo upasaṅkamitvā etadavocuṁ—“amhepi, bhaginiyo, upasaṅkamatha; mayampi ovadissāmā”ti. They then went to the nuns and said, “Come to us, Sisters, and we too will instruct you.”
ms2V_485Atha kho tā bhikkhuniyo yena chabbaggiyā bhikkhū tenupasaṅkamiṁsu; Soon afterwards those nuns went to the monks from the group of six, upasaṅkamitvā chabbaggiye bhikkhū abhivādetvā ekamantaṁ nisīdiṁsu. bowed, and sat down. Atha kho chabbaggiyā bhikkhū bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojesuṁ—“gacchatha, bhaginiyo”ti. But after giving just a short teaching, those monks spent the day on pointless talk. They then dismissed the nuns, saying, “Go, Sisters.”
Atha kho tā bhikkhuniyo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca—“kacci, bhikkhuniyo, ovādo iddho ahosī”ti? The nuns went to the Buddha and bowed, and the Buddha said to them, “Nuns, I hope the instruction was effective?”
“Kuto, bhante, ovādo iddho bhavissati. “Venerable Sir, how could the instruction be effective? Ayyā chabbaggiyā parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojesun”ti. After giving just a short teaching, the monks from the group of six spent the day on pointless talk, and then dismissed us.”
Atha kho bhagavā tā bhikkhuniyo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha instructed, inspired, and gladdened those nuns with a teaching. Atha kho tā bhikkhuniyo bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. The nuns bowed, circumambulated the Buddha with their right sides toward him, and left.
ms2V_486Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks from the group of six: “saccaṁ kira tumhe, bhikkhave, bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojethā”ti? “Is it true, monks, that you acted like this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojessatha. “Foolish men, how could you act like this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking them … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, bhikkhunovādakaṁ sammannituṁ. “Monks, you should appoint an instructor of the nuns. Evañca pana, bhikkhave, sammannitabbo. And this is how he should be appointed. Paṭhamaṁ bhikkhu yācitabbo. First a monk should be asked Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—and then a competent and capable monk should inform the Sangha:
ms2V_487‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ bhikkhunovādakaṁ sammanneyya. If it seems appropriate to the Sangha, it should appoint monk so-and-so as an instructor of the nuns. Esā ñatti. This is the motion.
ms2V_488Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho itthannāmaṁ bhikkhuṁ bhikkhunovādakaṁ sammannati. The Sangha appoints monk so-and-so as an instructor of the nuns. Yassāyasmato khamati itthannāmassa bhikkhuno bhikkhunovādakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as an instructor of the nuns should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_489Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter: … tatiyampi etamatthaṁ vadāmi—For the third time I speak on this matter: suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Saṅgho itthannāmaṁ bhikkhuṁ bhikkhunovādakaṁ sammannati. The Sangha appoints monk so-and-so as an instructor of the nuns. Yassāyasmato khamati itthannāmassa bhikkhuno bhikkhunovādakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as an instructor of the nuns should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_490Sammato saṅghena itthannāmo bhikkhu bhikkhunovādako. The Sangha has appointed monk so-and-so as an instructor of the nuns. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms2V_491Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya …pe… Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_492“Yo pana bhikkhu asammato bhikkhuniyo ovadeyya pācittiyan”ti. ‘If a monk who has not been appointed instructs the nuns, he commits an offense entailing confession.’”
ms2V_493Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_494Tena kho pana samayena therā bhikkhū sammatā bhikkhuniyo ovadantā tatheva lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. After being appointed to do so, the senior monks who instructed the nuns still received robe-cloth, almsfood, dwellings, and medicinal supplies. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—When they found out about this, the monks from the group of six said, “etarahi kho, āvuso, therā bhikkhū sammatā bhikkhuniyo ovadantā tatheva lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Handāvuso, mayampi nissīmaṁ gantvā aññamaññaṁ bhikkhunovādakaṁ sammannitvā bhikkhuniyo ovadāmā”ti. “Well then, let’s go outside the monastery zone, appoint each other as instructors of the nuns, and then instruct them.” Atha kho chabbaggiyā bhikkhū nissīmaṁ gantvā aññamaññaṁ bhikkhunovādakaṁ sammannitvā bhikkhuniyo upasaṅkamitvā etadavocuṁ—“mayampi, bhaginiyo, sammatā. After doing just that, they again went to the nuns and said, “Sisters, we too have been appointed. Amhepi upasaṅkamatha. Mayampi ovadissāmā”ti. Come to us, and we will instruct you.”
ms2V_495Atha kho tā bhikkhuniyo yena chabbaggiyā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā chabbaggiye bhikkhū abhivādetvā ekamantaṁ nisīdiṁsu. Once again the nuns went to the monks from the group of six and everything unfolded as before. Atha kho chabbaggiyā bhikkhū bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojesuṁ— “gacchatha, bhaginiyo”ti. Atha kho tā bhikkhuniyo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca— “kacci, bhikkhuniyo, ovādo iddho ahosī”ti? “Kuto, bhante, ovādo iddho bhavissati. Ayyā chabbaggiyā parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojesun”ti.
ms2V_496Atha kho bhagavā tā bhikkhuniyo dhammiyā kathāya sandassesi …pe… atha kho tā bhikkhuniyo bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—The Buddha then had the Sangha gathered and questioned the monks from the group of six: “saccaṁ kira tumhe, bhikkhave, bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojethā”ti? “Is it true, monks, that you acted like this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhunīnaṁ parittaññeva dhammiṁ kathaṁ katvā divasaṁ tiracchānakathāya vītināmetvā uyyojessatha. “Foolish men, how could you act like this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking them … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, aṭṭhahaṅgehi samannāgataṁ bhikkhuṁ bhikkhunovādakaṁ sammannituṁ. “Monks, you may appoint a monk who possesses eight qualities as an instructor of the nuns:
anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgataṁ bhikkhuṁ bhikkhunovādakaṁ sammannitun”ti. Monks, you may appoint a monk who possesses these eight qualities as an instructor of the nuns.”
Definitions
ms2V_501Tena sammatena bhikkhunā pariveṇaṁ sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā dutiyaṁ gahetvā nisīditabbaṁ. The monk who has been appointed should sweep the yard, set out water for drinking and water for washing, prepare a seat, get hold of a companion, and then sit down. Bhikkhunīhi tattha gantvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīditabbaṁ. The nuns should go there, bow down to the monk, and sit down. Tena bhikkhunā pucchitabbā—The monk should then ask them, “samaggāttha, bhaginiyo”ti? “Are you all here, Sisters?”
Sace “samaggāmhāyyā”ti bhaṇanti, “vattanti, bhaginiyo, aṭṭha garudhammā”ti? If they say, “We’re all here, Venerable,” he should say, “Are you keeping the eight important principles?”
Sace “vattantāyyā”ti bhaṇanti, “eso, bhaginiyo, ovādo”ti niyyādetabbo. If they say, “We are,” he should say, “This is the instruction.”
Sace “na vattantāyyā”ti bhaṇanti, osāretabbā. If they say, “We’re not,” he should recite the important principles:
ms2V_502Sace “samaggāmhāyyā”ti bhaṇantaṁ aññaṁ dhammaṁ bhaṇati, āpatti dukkaṭassa. If they say, “We’re all here, Venerable,” and he instructs them with another teaching, then he commits an offense of wrong conduct. Sace “vaggāmhāyyā”ti bhaṇantaṁ aṭṭha garudhamme bhaṇati, āpatti dukkaṭassa. If they say, “We’re not all here, Venerable,” and he instructs them in the eight important principles, then he commits an offense of wrong conduct. Ovādaṁ aniyyādetvā aññaṁ dhammaṁ bhaṇati, āpatti dukkaṭassa. If he does not give the instruction, but he gives them another teaching, then he commits an offense of wrong conduct.
Permutations
ms2V_503Adhammakamme adhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme adhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vematiko ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme adhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_504Adhammakamme vematiko vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme vematiko vaggaṁ bhikkhunisaṅghaṁ vematiko ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme vematiko vaggaṁ bhikkhunisaṅghaṁ samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_505Adhammakamme dhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme dhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vematiko ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme dhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_506Adhammakamme adhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme adhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vematiko ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. Adhammakamme adhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_507Adhammakamme vematiko samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense entailing confession. vematiko ovadati …pe… If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_508Adhammakamme dhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense entailing confession. vematiko ovadati …pe… If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense entailing confession. samaggasaññī ovadati, āpatti pācittiyassa. If it is an illegitimate legal procedure but he perceives it as legitimate, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, he commits an offense entailing confession.
ms2V_509Dhammakamme adhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense of wrong conduct. Dhammakamme adhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vematiko ovadati …pe… If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. samaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense of wrong conduct.
ms2V_510Dhammakamme vematiko vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense of wrong conduct. vematiko ovadati …pe… If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. samaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense of wrong conduct.
ms2V_511Dhammakamme dhammakammasaññī vaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete and he perceives it as such, then if he instructs those nuns, he commits an offense of wrong conduct. vematiko ovadati …pe… If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. samaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is incomplete but he perceives it as complete, then if he instructs those nuns, he commits an offense of wrong conduct.
ms2V_512Dhammakamme adhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense of wrong conduct. vematiko ovadati …pe… If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. samaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure but he perceives it as illegitimate, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, he commits an offense of wrong conduct.
ms2V_513Dhammakamme vematiko samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati …pe… If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense of wrong conduct. vematiko ovadati …pe… If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. samaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure but he is unsure of it, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, he commits an offense of wrong conduct.
ms2V_514Dhammakamme dhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vaggasaññī ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete but he perceives it as incomplete, then if he instructs those nuns, he commits an offense of wrong conduct. Dhammakamme dhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ vematiko ovadati, āpatti dukkaṭassa. If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete but he is unsure of it, then if he instructs those nuns, he commits an offense of wrong conduct. Dhammakamme dhammakammasaññī samaggaṁ bhikkhunisaṅghaṁ samaggasaññī ovadati, anāpatti. If it is a legitimate legal procedure and he perceives it as such, and the Sangha of nuns is complete and he perceives it as such, then if he instructs those nuns, there is no offense.
Non-offenses
ms2V_515Anāpatti—There is no offense: uddesaṁ dento, if he recites; paripucchaṁ dento, if he tests them; “osārehi ayyā”ti vuccamāno, osāreti, if he recites when asked to do so; pañhaṁ pucchati, if he asks a question; pañhaṁ puṭṭho katheti, if he replies when asked a question; aññassatthāya bhaṇantaṁ bhikkhuniyo suṇanti, if he is speaking for the benefit of someone else and the nuns listen in; sikkhamānāya, if it is to a trainee nun; sāmaṇeriyā, if it is to a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_516Ovādasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on the instruction, the first, is finished.
Origin story
ms2V_517Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Tena kho pana samayena āyasmato cūḷapanthakassa pariyāyo hoti bhikkhuniyo ovadituṁ. the senior monks were taking turns instructing the nuns. Then, on one occasion, it was Venerable Cūḷapanthaka’s turn. Bhikkhuniyo evamāhaṁsu—“na dāni ajja ovādo iddho bhavissati, taññeva dāni udānaṁ ayyo cūḷapanthako punappunaṁ bhaṇissatī”ti. The nuns said, “Today the instruction won’t be effective. Venerable Cūḷapanthaka will just be repeating the same thing over and over.”
Atha kho tā bhikkhuniyo yenāyasmā cūḷapanthako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ cūḷapanthakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Soon afterwards those nuns went to Cūḷapanthaka, bowed, and sat down. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā cūḷapanthako etadavoca—“samaggāttha, bhaginiyo”ti? Cūḷapanthaka then said to them, “Are you all here, Sisters?”
“Samaggāmhāyyā”ti. “We’re all here, Venerable.”
“Vattanti, bhaginiyo, aṭṭha garudhammā”ti? “Are you keeping the eight important principles?”
“Vattantāyyā”ti. “We are.”
“Eso, bhaginiyo, ovādo”ti niyyādetvā imaṁ udānaṁ punappunaṁ abhāsi—After saying, “This is the instruction,” he uttered the same heartfelt exclamation again and again:
“Adhicetaso appamajjato, Munino monapathesu sikkhato; Sokā na bhavanti tādino, Upasantassa sadā satīmato”ti. ms2V_518“For the heedful one possessed of the higher mind, For the sage training on the path to sagacity—There are no sorrows for such a one, The peaceful one, who is always mindful.”
ms2V_519Bhikkhuniyo evamāhaṁsu—“nanu avocumhā—na dāni ajja ovādo iddho bhavissati, taññeva dāni udānaṁ ayyo cūḷapanthako punappunaṁ bhaṇissatī”ti. And the nuns said, “Didn’t we say that the instruction wouldn’t be effective, that Venerable Cūḷapanthaka would just be repeating the same thing over and over?” Assosi kho āyasmā cūḷapanthako tāsaṁ bhikkhunīnaṁ imaṁ kathāsallāpaṁ. Cūḷapanthaka overheard that conversation between the nuns. Atha kho āyasmā cūḷapanthako vehāsaṁ abbhuggantvā ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti dhūmāyatipi pajjalatipi antaradhāyatipi, tañceva udānaṁ bhaṇati aññañca bahuṁ buddhavacanaṁ. He then rose up into the air, walked back and forth in space, and he stood, sat down, and lay down there. He emitted smoke and fire, and he disappeared, all the while uttering the same heartfelt exclamation and many other sayings by the Buddha. Bhikkhuniyo evamāhaṁsu—The nuns said, “acchariyaṁ vata bho, abbhutaṁ vata bho. “It’s astonishing and amazing! Na vata no ito pubbe ovādo evaṁ iddho bhūtapubbo yathā ayyassa cūḷapanthakassā”ti. No previous instruction has been as effective as this one from Venerable Cūḷapanthaka!” Atha kho āyasmā cūḷapanthako tā bhikkhuniyo yāva samandhakārā ovaditvā uyyojesi—“gacchatha, bhaginiyo”ti. And Cūḷapanthaka kept on instructing those nuns until the dark of night and then dismissed them, saying, “Go, Sisters.”
ms2V_520Atha kho tā bhikkhuniyo nagaradvāre thakite bahinagare vasitvā kālasseva nagaraṁ pavisanti. But because the gates to town were closed, those nuns spent the night outside and only entered early in the morning. Manussā ujjhāyanti khiyyanti vipācenti—“abrahmacāriniyo imā bhikkhuniyo; People complained and criticized them, “These nuns aren’t celibate. ārāme bhikkhūhi saddhiṁ vasitvā idāni nagaraṁ pavisantī”ti. They spend the night in the monastery with the monks and only now do they enter town.”
ms2V_521Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Cūḷapanthaka, “kathañhi nāma āyasmā cūḷapanthako atthaṅgate sūriye bhikkhuniyo ovadissatī”ti …pe… “How could Venerable Cūḷapanthaka instruct the nuns after the sun has set?”… “saccaṁ kira tvaṁ, cūḷapanthaka, atthaṅgate sūriye bhikkhuniyo ovadasī”ti? “Is it true, Cūḷapanthaka, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, cūḷapanthaka, atthaṅgate sūriye bhikkhuniyo ovadissasi. “Cūḷapanthaka, how could you do this? Netaṁ, cūḷapanthaka, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_522“Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiyan”ti. ‘Even if he has been appointed, if a monk instructs the nuns after sunset, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_527Atthaṅgate atthaṅgatasaññī ovadati, āpatti pācittiyassa. If the sun has set, and he perceives that it has, and he instructs the nuns, he commits an offense entailing confession. Atthaṅgate vematiko ovadati, āpatti pācittiyassa. If the sun has set, but he is unsure of it, and he instructs the nuns, he commits an offense entailing confession. Atthaṅgate anatthaṅgatasaññī ovadati, āpatti pācittiyassa. If the sun has set, but he perceives that it has not, and he instructs the nuns, he commits an offense entailing confession.
ms2V_528Ekatoupasampannāya ovadati, āpatti dukkaṭassa. If he instructs a nun who is fully ordained only on one side, he commits an offense of wrong conduct. Anatthaṅgate atthaṅgatasaññī, āpatti dukkaṭassa. If the sun has not set, but he perceives that it has, he commits an offense of wrong conduct. Anatthaṅgate vematiko, āpatti dukkaṭassa. If the sun has not set, but he is unsure of it, he commits an offense of wrong conduct. Anatthaṅgate anatthaṅgatasaññī, anāpatti. If the sun has not set, and he perceives that it has not, there is no offense.
Non-offenses
ms2V_529Anāpatti—There is no offense: uddesaṁ dento, if he recites; paripucchaṁ dento, if he tests them; “osārehi ayyā”ti vuccamāno, osāreti, if he recites when asked to do so; pañhaṁ pucchati, if he asks a question; pañhaṁ puṭṭho katheti, if he replies when asked a question; aññassatthāya bhaṇantaṁ bhikkhuniyo suṇanti, if he is speaking for the benefit of someone else and the nuns listen in; sikkhamānāya, if it is to a trainee nun; sāmaṇeriyā, if it is to a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_530Atthaṅgatasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on set, the second, is finished.
Origin story
First sub-story
ms2V_531Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunupassayaṁ upasaṅkamitvā chabbaggiyā bhikkhuniyo ovadanti. the monks from the group of six went to the nuns’ dwelling place and instructed the nuns from the group of six.
Bhikkhuniyo chabbaggiyā bhikkhuniyo etadavocuṁ—Soon afterwards, other nuns said to the nuns from the group of six, “ethāyye, ovādaṁ gamissāmā”ti. “Come, Venerables, let’s go to the instruction.”
“Yampi mayaṁ, ayye, gaccheyyāma ovādassa kāraṇā, ayyā chabbaggiyā idheva āgantvā amhe ovadantī”ti. “There’s no need. The monks from the group of six came and instructed us right here.”
Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—The nuns complained and criticized the monks from the group of six, “kathañhi nāma chabbaggiyā bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadissantī”ti. “How could the monks from the group of six go and instruct the nuns at their dwelling place?” Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Then those nuns told the monks.
ms2V_532Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadissantī”ti …pe… “How could those monks do this?”… “saccaṁ kira tumhe, bhikkhave, bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_533“Yo pana bhikkhu bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadeyya, pācittiyan”ti. ‘If a monk goes to the nuns’ dwelling place, and then instructs them, he commits an offense entailing confession.’”
ms2V_534Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_535Tena kho pana samayena mahāpajāpati gotamī gilānā hoti. Soon afterwards Mahāpajāpati Gotamī became sick. Therā bhikkhū yena mahāpajāpati gotamī tenupasaṅkamiṁsu; The senior monks went to see her upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavocuṁ—“ and said, kacci, gotami, khamanīyaṁ, kacci yāpanīyan”ti? “We hope you’re bearing up, Gotamī, we hope you’re getting better?”
“Na me, ayyā, khamanīyaṁ na yāpanīyaṁ”. “I’m not bearing up, Venerables, and I’m not getting better. “Iṅghayyā, dhammaṁ desethā”ti. Please give me a teaching.”
“Na, bhagini, kappati bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo dhammaṁ desetun”ti kukkuccāyantā na desesuṁ. “It’s not allowable for us to go and teach the nuns at their dwelling place.” And being afraid of wrongdoing, they did not teach her.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena mahāpajāpati gotamī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Mahāpajāpati Gotamī where he sat down on the prepared seat. Nisajja kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca—He said to her, “kacci, gotami, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up, Gotamī, I hope you’re getting better?”
“Pubbe me, bhante, therā bhikkhū āgantvā dhammaṁ desenti. “Previously, Venerable Sir, the senior monks would come and teach me, Tena me phāsu hoti. and because of that I would be comfortable. Idāni pana—‘bhagavatā paṭikkhittan’ti, kukkuccāyantā na desenti. But now that this has been prohibited by the Buddha, they don’t teach because they’re afraid of wrongdoing. Tena me na phāsu hotī”ti. Because of that I’m not comfortable.”
Atha kho bhagavā mahāpajāpatiṁ gotamiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. After instructing, inspiring, and gladdening her with a teaching, the Buddha got up from his seat and left. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, bhikkhunupassayaṁ upasaṅkamitvā gilānaṁ bhikkhuniṁ ovadituṁ. “Monks, I allow you to go and instruct a sick nun at her dwelling place.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_536“Yo pana bhikkhu bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadeyya, aññatra samayā, pācittiyaṁ. ‘If a monk goes to the nuns’ dwelling place and then instructs them, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānā hoti bhikkhunī—ayaṁ tattha samayo”ti. This is the appropriate occasion: a nun is sick.’”
Definitions
Permutations
ms2V_544Upasampannāya upasampannasaññī bhikkhunupassayaṁ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa. If she is fully ordained, and he perceives her as such, and he goes to her dwelling place and then instructs her, except on an appropriate occasion, he commits an offense entailing confession. Upasampannāya vematiko bhikkhunupassayaṁ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa. If she is fully ordained, but he is unsure of it, and he goes to her dwelling place and then instructs her, except on an appropriate occasion, he commits an offense entailing confession. Upasampannāya anupasampannasaññī bhikkhunupassayaṁ upasaṅkamitvā aññatra samayā ovadati, āpatti pācittiyassa. If she is fully ordained, but he does not perceive her as such, and he goes to her dwelling place and then instructs her, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_545Aññena dhammena ovadati, āpatti dukkaṭassa. If he instructs her with another teaching, he commits an offense of wrong conduct. Ekatoupasampannāya ovadati, āpatti dukkaṭassa. If he instructs a nun who is fully ordained only on one side, he commits an offense of wrong conduct. Anupasampannāya upasampannasaññī, āpatti dukkaṭassa. If she is not fully ordained, but he perceives her as such, he commits an offense of wrong conduct. Anupasampannāya vematiko, āpatti dukkaṭassa. If she is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampannāya anupasampannasaññī, anāpatti. If she is not fully ordained, and he does not perceive her as such, there is no offense.
Non-offenses
ms2V_546Anāpatti—There is no offense: samaye, if it is an appropriate occasion; uddesaṁ dento, if he recites; paripucchaṁ dento, if he tests them; “osārehi ayyā”ti vuccamāno osāreti, if he recites when asked to do so; pañhaṁ pucchati, if he asks a question; pañhaṁ puṭṭho katheti, if he replies when asked a question; aññassatthāya bhaṇantaṁ bhikkhuniyo suṇanti, if he is speaking for the benefit of someone else and the nuns listen in; sikkhamānāya, if it is to a trainee nun; sāmaṇeriyā, if it is to a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_547Bhikkhunupassayasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on the nuns’ dwelling place, the third, is finished.
Origin story
ms2V_548Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadantā lābhino honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. At that time the senior monks who were instructing the nuns received robe-cloth, almsfood, dwellings, and medicinal supplies. Chabbaggiyā bhikkhū evaṁ vadanti—And the monks from the group of six said this about them, “na bahukatā therā bhikkhū bhikkhuniyo ovadituṁ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī”ti. “The senior monks aren’t instructing the nuns as a service, but for the sake of worldly gain.”
ms2V_549Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū evaṁ vakkhanti—“How can the monks from the group of six say that ‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṁ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’”ti …pe… the senior monks aren’t instructing the nuns to render a service, but for the sake of worldly gain?” … “saccaṁ kira tumhe, bhikkhave, evaṁ vadetha—“Is it true, monks, that you say this?” ‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṁ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, evaṁ vakkhatha—“Foolish men, how can you say this? ‘na bahukatā therā bhikkhū bhikkhuniyo ovadituṁ; āmisahetu therā bhikkhū bhikkhuniyo ovadantī’ti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_550“Yo pana bhikkhu evaṁ vadeyya—‘āmisahetu therā bhikkhū bhikkhuniyo ovandantī’ti, pācittiyan”ti. ‘If a monk says that the senior monks are instructing the nuns for the sake of worldly gain, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_554Dhammakamme dhammakammasaññī evaṁ vadeti, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he says such a thing, he commits an offense entailing confession. Dhammakamme vematiko evaṁ vadeti, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he says such a thing, he commits an offense entailing confession. Dhammakamme adhammakammasaññī evaṁ vadeti, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he says such a thing, he commits an offense entailing confession.
ms2V_555Upasampannaṁ saṅghena asammataṁ bhikkhunovādakaṁ avaṇṇaṁ kattukāmo ayasaṁ kattukāmo maṅkukattukāmo evaṁ vadeti—When someone who is fully ordained is an instructor of nuns, but he has not been appointed by the Sangha as such, and a monk—desiring to disparage him, desiring to give him a bad reputation, desiring to humiliate him—says, “cīvarahetu …pe… pūjanahetu ovadatī”ti bhaṇati, āpatti dukkaṭassa. “He instructs for the sake of robe-cloth,” “… for the sake of almsfood,” “… for the sake of a dwelling,” “… for the sake of medicines,” “… for the sake of honor,” “… for the sake of respect,” “… for the sake of deference,” “… for the sake of veneration,” “… for the sake of worship,” he commits an offense of wrong conduct. Anupasampannaṁ saṅghena sammataṁ vā asammataṁ vā bhikkhunovādakaṁ avaṇṇaṁ kattukāmo ayasaṁ kattukāmo maṅkukattukāmo evaṁ vadeti—When someone who is not fully ordained is an instructor of nuns, whether or not he has been appointed by the Sangha as such, and a monk—desiring to disparage him, desiring to give him a bad reputation, desiring to humiliate him—says, “cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu ovadatī”ti bhaṇati, āpatti dukkaṭassa. “He instructs for the sake of robe-cloth,” “… for the sake of almsfood,” “… for the sake of a dwelling,” “… for the sake of medicinal supplies,” “… for the sake of honor,” “… for the sake of respect,” “… for the sake of deference,” “… for the sake of veneration,” “… for the sake of worship,” he commits an offense of wrong conduct.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_556Anāpatti—There is no offense: pakatiyā cīvarahetu piṇḍapātahetu senāsanahetu gilānappaccayabhesajjaparikkhārahetu sakkārahetu garukārahetu mānanahetu vandanahetu pūjanahetu ovadantaṁ bhaṇati, if he says it to one who regularly gives the instruction for the sake of robe-cloth, … for the sake of almsfood, … for the sake of a dwelling, … for the sake of medicinal supplies, … for the sake of honor, … for the sake of respect, … for the sake of deference, … for the sake of veneration, … for the sake of worship; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_557Āmisasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on worldly gain, the fourth, is finished.
Origin story
First sub-story
ms2V_558Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ aññatarissā visikhāya piṇḍāya carati. Aññatarāpi bhikkhunī tassā visikhāya piṇḍāya carati. a certain monk was walking for almsfood along a street in Sāvatthī, as was a certain nun. Atha kho so bhikkhu taṁ bhikkhuniṁ etadavoca—“gaccha, bhagini, amukasmiṁ okāse bhikkhā diyyatī”ti. That monk said to that nun, “Go to such-and-such a place, Sister, and you’ll get alms,” Sāpi kho evamāha—“gacchāyya, amukasmiṁ okāse bhikkhā diyyatī”ti. and she said the same to him. Te abhiṇhadassanena sandiṭṭhā ahesuṁ. And because they met frequently, they became friends.
Tena kho pana samayena saṅghassa cīvaraṁ bhājīyati. Just then robe-cloth belonging to the Sangha was being distributed. Atha kho sā bhikkhunī ovādaṁ gantvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ aṭṭhāsi. Then, after going to the instruction, that nun went to that monk and bowed. Ekamantaṁ ṭhitaṁ kho taṁ bhikkhuniṁ so bhikkhu etadavoca—“ ayaṁ me, bhagini, cīvarapaṭivīso; sādiyissasī”ti? He then said to her, “Sister, will you accept my share of the robe-cloth?”
“Āmāyya, dubbalacīvarāmhī”ti. “Yes, Venerable, my robes are worn.”
ms2V_559Atha kho so bhikkhu tassā bhikkhuniyā cīvaraṁ adāsi. And he gave his robe-cloth to that nun. Sopi kho bhikkhu dubbalacīvaro hoti. As a consequence, his robes, too, became worn. Bhikkhū taṁ bhikkhuṁ etadavocuṁ—“karohi dāni te, āvuso, cīvaran”ti. Other monks said to him, “Why don’t you make a robe for yourself?” Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. And he told them what had happened.
ms2V_560Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu bhikkhuniyā cīvaraṁ dassatī”ti …pe… “How could a monk give robe-cloth to a nun?” … “saccaṁ kira tvaṁ, bhikkhu, bhikkhuniyā cīvaraṁ adāsī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikā te, bhikkhu, aññātikā”ti? “Is she a relative of yours?”
“Aññātikā, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā cīvaraṁ dassasi. And still you did this. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_561“Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ dadeyya, pācittiyan”ti. ‘If a monk gives robe-cloth to an unrelated nun, he commits an offense entailing confession.’”
ms2V_562Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_563Tena kho pana samayena bhikkhū kukkuccāyantā bhikkhunīnaṁ pārivattakaṁ cīvaraṁ na denti. Once this had happened, the monks did not even give robe-cloth to the nuns in exchange, being afraid of wrongdoing. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—The nuns complained and criticized them, “kathañhi nāma ayyā amhākaṁ pārivattakaṁ cīvaraṁ na dassantī”ti. “How can they not give us robe-cloth in exchange?”
ms2V_564Assosuṁ kho bhikkhū tāsaṁ bhikkhunīnaṁ ujjhāyantīnaṁ khiyyantīnaṁ vipācentīnaṁ. The monks heard the complaints of those nuns Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, pañcannaṁ pārivattakaṁ dātuṁ. “Monks, I allow you to give things in exchange to five kinds of people: Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā—monks, nuns, trainee nuns, novice monks, and novice nuns. anujānāmi, bhikkhave, imesaṁ pañcannaṁ pārivattakaṁ dātuṁ.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_565“Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ dadeyya, aññatra pārivattakā, pācittiyan”ti. ‘If a monk gives robe-cloth to an unrelated nun, except in exchange, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_571Aññātikāya aññātikasaññī cīvaraṁ deti, aññatra pārivattakā, āpatti pācittiyassa. If she is unrelated and he perceives her as such, and he gives her robe-cloth, except in exchange, he commits an offense entailing confession. Aññātikāya vematiko cīvaraṁ deti, aññatra pārivattakā, āpatti pācittiyassa. If she is unrelated, but he is unsure of it, and he gives her robe-cloth, except in exchange, he commits an offense entailing confession. Aññātikāya ñātikasaññī cīvaraṁ deti, aññatra pārivattakā, āpatti pācittiyassa. If she is unrelated, but he perceives her as related, and he gives her robe-cloth, except in exchange, he commits an offense entailing confession.
ms2V_572Ekato upasampannāya cīvaraṁ deti, aññatra pārivattakā, āpatti dukkaṭassa. If he gives robe-cloth to a nun who is fully ordained only on one side, except in exchange, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related and he perceives her as such, there is no offense.
Non-offenses
ms2V_573Anāpatti—There is no offense: ñātikāya, if she is related; pārivattakaṁ parittena vā vipulaṁ, vipulena vā parittaṁ, if much is exchanged with little or little is exchanged with much; bhikkhunī vissāsaṁ gaṇhāti, if the nun takes it on trust; tāvakālikaṁ gaṇhāti, if she borrows it; cīvaraṁ ṭhapetvā aññaṁ parikkhāraṁ deti, if he gives any requisite apart from robe-cloth; sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_574Cīvaradānasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on giving robe-cloth, the fifth, is finished.
Origin story
ms2V_575Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī paṭṭo hoti cīvarakammaṁ kātuṁ. At that time Venerable Udāyī had become skilled in making robes. Aññatarā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—On one occasion a certain nun went to Udāyī and said to him, “sādhu me, bhante, ayyo cīvaraṁ sibbatū”ti. “Venerable, would you please sew me a robe?”
Atha kho āyasmā udāyī tassā bhikkhuniyā cīvaraṁ sibbitvā surattaṁ suparikammakataṁ katvā majjhe paṭibhānacittaṁ vuṭṭhāpetvā saṁharitvā nikkhipi. He then sewed a robe for that nun, well-dyed and beautifully made, and he drew a picture in the middle of it. He then folded it and put it aside. Atha kho sā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca—Soon afterwards that nun went to Udāyī and said, “kahaṁ taṁ, bhante, cīvaran”ti? “Sir, where’s the robe?”
“Handa, bhagini, imaṁ cīvaraṁ yathāsaṁhaṭaṁ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṁ āgacchati tadā imaṁ cīvaraṁ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchā”ti. “Now, Sister, take this robe as it’s folded and put it aside. When the Sangha of nuns goes to the instruction, then put it on and follow right behind the other nuns.”
Atha kho sā bhikkhunī taṁ cīvaraṁ yathāsaṁhaṭaṁ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṁ āgacchati tadā taṁ cīvaraṁ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchati. And that nun did just that. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized her, “yāva chinnikā imā bhikkhuniyo dhuttikā ahirikāyo, yatra hi nāma cīvare paṭibhānacittaṁ vuṭṭhāpessantī”ti. “How indecent these nuns are, what shameless scoundrels, in that they draw pictures on their robes!”
ms2V_576Bhikkhuniyo evamāhaṁsu—The nuns asked her, “kassidaṁ kamman”ti? “Who did this?”
“Ayyassa udāyissā”ti. “Venerable Udāyī.”
“Yepi te chinnakā dhuttakā ahirikā tesampi evarūpaṁ na sobheyya, kiṁ pana ayyassa udāyissā”ti. “This sort of work would not even make an indecent, shameless scoundrel look good, let alone Venerable Udāyī.”
ms2V_577Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. The nuns told the monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṁ sibbissatī”ti …pe… “How could Venerable Udāyī sew a robe for a nun?” … “saccaṁ kira tvaṁ, udāyi, bhikkhuniyā cīvaraṁ sibbasī”ti? “Is it true, Udāyī, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikā te, udāyi, aññātikā”ti? “Is she a relative of yours?”
“Aññātikā, bhagavā”ti. “No.”
“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā pāsādikaṁ vā apāsādikaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s inspiring and uninspiring, in dealing with each other. Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā cīvaraṁ sibbissasi. So how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_578“Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ sibbeyya vā sibbāpeyya vā, pācittiyan”ti. ‘If a monk sews a robe for an unrelated nun, or has one sewn, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_585Aññātikāya aññātikasaññī cīvaraṁ sibbati vā sibbāpeti vā, āpatti pācittiyassa. If she is unrelated and he perceives her as such, and he sews her a robe or has one sewn, he commits an offense entailing confession. Aññātikāya vematiko cīvaraṁ sibbati vā sibbāpeti vā, āpatti pācittiyassa. If she is unrelated, but he is unsure of it, and he sews her a robe or has one sewn, he commits an offense entailing confession. Aññātikāya ñātikasaññī cīvaraṁ sibbati vā sibbāpeti vā, āpatti pācittiyassa. If she is unrelated, but he perceives her as related, and he sews her a robe or has one sewn, he commits an offense entailing confession.
ms2V_586Ekatoupasampannāya cīvaraṁ sibbati vā sibbāpeti vā, āpatti dukkaṭassa. If he sews a robe, or has one sewn, for a nun who is fully ordained only on one side, he commits an offense of wrong conduct. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related and he perceives her as such, there is no offense.
Non-offenses
ms2V_587Anāpatti—There is no offense: ñātikāya, if she is related; cīvaraṁ ṭhapetvā aññaṁ parikkhāraṁ sibbati vā sibbāpeti vā, if he sews any requisite apart from a robe, or has it sewn; sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_588Cīvarasibbanasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on sewing robes, the sixth, is finished.
Origin story
First sub-story
ms2V_589Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjanti. At that time the monks from the group of six traveled by arrangement with nuns. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “yatheva mayaṁ sapajāpatikā āhiṇḍāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṁ saṁvidhāya āhiṇḍantī”ti. “Just as we walk about with our wives, so these Sakyan monastics walk about by arrangement with nuns.”
ms2V_590Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissantī”ti …pe… “How can the monks from the group of six travel by arrangement with the nuns?” … “saccaṁ kira tumhe, bhikkhave, bhikkhunīhi saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhunīhi saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissatha. “Foolish men, how can do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha. “And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_591“Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya, antamaso gāmantarampi, pācittiyan”ti. ‘If a monk travels by arrangement with a nun, even just to the next village, he commits an offense entailing confession.’”
ms2V_592Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_593Tena kho pana samayena sambahulā bhikkhū ca bhikkhuniyo ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Soon afterwards a number of monks and nuns were traveling from Sāketa to Sāvatthī. Atha kho tā bhikkhuniyo te bhikkhū etadavocuṁ—The nuns said to the monks, “mayampi ayyehi saddhiṁ gamissāmā”ti. “Let’s go together.”
“Na, bhaginī, kappati bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjituṁ. “Sisters, it’s not allowable for us to travel by arrangement with nuns. Tumhe vā paṭhamaṁ gacchatha mayaṁ vā gamissāmā”ti. Either you go first, or we will.”
“Ayyā, bhante, aggapurisā. “You have the higher status, Venerables. Ayyāva paṭhamaṁ gacchantū”ti. Please go first.”
Atha kho tāsaṁ bhikkhunīnaṁ pacchā gacchantīnaṁ antarāmagge corā acchindiṁsu ca dūsesuñca. But because the nuns went behind, they were robbed and raped by bandits. Atha kho tā bhikkhuniyo sāvatthiṁ gantvā bhikkhunīnaṁ etamatthaṁ ārocesuṁ. When they arrived at Sāvatthī, they told the nuns there what had happened. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. The nuns then told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha.
ms2V_594Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, satthagamanīye magge sāsaṅkasammate sappaṭibhaye bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjituṁ. “Monks, I allow you to travel by arrangement with a nun if it’s a risky and dangerous road that should be traveled with a group.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_595“Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya, antamaso gāmantarampi, aññatra samayā, pācittiyaṁ. ‘If a monk travels by arrangement with a nun, even just to the next village, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Satthagamanīyo hoti maggo sāsaṅkasammato sappaṭibhayo—ayaṁ tattha samayo”ti. This is the appropriate occasion: the road is considered risky and dangerous and should be traveled with a group.’”
Definitions
Permutations
ms2V_605Saṁvidahite saṁvidahitasaññī ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa. If there is an arrangement, and he perceives that there is, and he travels with a nun, even just to the next village, except on an appropriate occasion, he commits an offense entailing confession. Saṁvidahite vematiko ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa. If there is an arrangement, but he is unsure of it, and he travels with a nun, even just to the next village, except on an appropriate occasion, he commits an offense entailing confession. Saṁvidahite, asaṁvidahitasaññī ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, aññatra samayā, āpatti pācittiyassa. If there is an arrangement, but he does not perceive that there is, and he travels with a nun, even just to the next village, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_606Bhikkhu saṁvidahati bhikkhunī na saṁvidahati, āpatti dukkaṭassa. If the monk makes an arrangement, but the nun does not express her agreement, he commits an offense of wrong conduct. Asaṁvidahite saṁvidahitasaññī, āpatti dukkaṭassa. If there is no arrangement, but he perceives that there is, he commits an offense of wrong conduct. Asaṁvidahite vematiko, āpatti dukkaṭassa. If there is no arrangement, but he is unsure of it, he commits an offense of wrong conduct. Asaṁvidahite asaṁvidahitasaññī, anāpatti. If there is no arrangement, and he does not perceive that there is, there is no offense.
Non-offenses
ms2V_607Anāpatti—There is no offense: samaye, if it is an appropriate occasion; asaṁvidahitvā gacchati, if he goes without an arrangement; bhikkhunī saṁvidahati, bhikkhu na saṁvidahati, if the nun has made an arrangement, but he has not expressed his agreement; visaṅketena gacchanti, if they go, but not according to the arrangement; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_608Saṁvidhānasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on arrangements, the seventh, is finished.
Origin story
First sub-story
ms2V_609Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhanti. At that time the monks from the group of six were boarding boats by arrangement with nuns. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “yatheva mayaṁ sapajāpatikā nāvāya kīḷāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṁ saṁvidhāya nāvāya kīḷantī”ti. “Just as we enjoy ourselves on boats with our wives, so these Sakyan monastics make arrangements with the nuns and then enjoy themselves on boats.”
ms2V_610Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū bhikkhunīhi saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhissantī”ti …pe… “How can the monks from the group of six board boats by arrangement with nuns?” … “saccaṁ kira tumhe, bhikkhave, bhikkhunīhi saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhunīhi saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_611“Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruheyya, uddhaṅgāminiṁ vā adhogāminiṁ vā, pācittiyan”ti. ‘If a monk boards a boat by arrangement with a nun, either to go upstream or downstream, he commits an offense entailing confession.’”
ms2V_612Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_613Tena kho pana samayena sambahulā bhikkhū ca bhikkhuniyo ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Soon afterwards a number of monks and nuns were traveling from Sāketa to Sāvatthī. Antarāmagge nadī taritabbā hoti. On the way they needed to cross a river. Atha kho tā bhikkhuniyo te bhikkhū etadavocuṁ—The nuns said to the monks, “mayampi ayyehi saddhiṁ uttarissāmā”ti. “Let’s cross together.”
“Na, bhaginī, kappati bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhituṁ; “Sisters, it’s not allowable for us to board a boat by arrangement with a nun. tumhe vā paṭhamaṁ uttaratha mayaṁ vā uttarissāmā”ti. Either you cross first, or we will.”
“Ayyā, bhante, aggapurisā. “You have the higher status, Venerables. Ayyāva paṭhamaṁ uttarantū”ti. Please go first.”
Atha kho tāsaṁ bhikkhunīnaṁ pacchā uttarantīnaṁ corā acchindiṁsu ca dūsesuñca. But because the nuns crossed afterwards, they were robbed and raped by bandits. Atha kho tā bhikkhuniyo sāvatthiṁ gantvā bhikkhunīnaṁ etamatthaṁ ārocesuṁ. When they arrived at Sāvatthī they told the nuns there what had happened. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. The nuns then told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha.
ms2V_614Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, tiriyaṁ taraṇāya bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruhituṁ. “Monks, I allow you to board a boat by arrangement with a nun if it’s for the purpose of crossing.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_615“Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruheyya uddhaṅgāminiṁ vā adhogāminiṁ vā, aññatra tiriyaṁ taraṇāya, pācittiyan”ti. ‘If a monk boards a boat by arrangement with a nun, either to go upstream or downstream, except for the purpose of crossing, he commits an offense entailing confession.’”
Definitions
ms2V_620Bhikkhuniyā abhiruḷhe bhikkhu abhiruhati, āpatti pācittiyassa. If the monk boards when the nun has already boarded, he commits an offense entailing confession. Bhikkhumhi abhiruḷhe bhikkhunī abhiruhati, āpatti pācittiyassa. If the nun boards when the monk has already boarded, he commits an offense entailing confession. Ubho vā abhiruhanti, āpatti pācittiyassa. If they both board together, he commits an offense entailing confession.
ms2V_624Kukkuṭasampāte gāme, gāmantare gāmantare āpatti pācittiyassa. When the villages are a chicken’s flight apart, then for every next village he commits an offense entailing confession. Agāmake araññe, aḍḍhayojane aḍḍhayojane āpatti pācittiyassa. When it is an uninhabited area, a wilderness, then for every six kilometers he commits an offense entailing confession.
Permutations
ms2V_625Saṁvidahite saṁvidahitasaññī ekaṁ nāvaṁ abhiruhati uddhaṅgāminiṁ vā adhogāminiṁ vā, aññatra tiriyaṁ taraṇāya, āpatti pācittiyassa. If there is an arrangement, and he perceives that there is, and he boards a boat with a nun, either to go upstream or downstream, except for the purpose of crossing, he commits an offense entailing confession. Saṁvidahite vematiko ekaṁ nāvaṁ abhiruhati uddhaṅgāminiṁ vā adhogāminiṁ vā, aññatra tiriyaṁ taraṇāya, āpatti pācittiyassa. If there is an arrangement, but he is unsure of it, and he boards a boat with a nun, either to go upstream or downstream, except for the purpose of crossing, he commits an offense entailing confession. Saṁvidahite asaṁvidahitasaññī ekaṁ nāvaṁ abhiruhati uddhaṅgāminiṁ vā adhogāminiṁ vā, aññatra tiriyaṁ taraṇāya, āpatti pācittiyassa. If there is an arrangement, but he does not perceive that there is, and he boards a boat with a nun, either to go upstream or downstream, except for the purpose of crossing, he commits an offense entailing confession.
ms2V_626Bhikkhu saṁvidahati, bhikkhunī na saṁvidahati, āpatti dukkaṭassa. If the monk makes an arrangement, but the nun does not express her agreement, he commits an offense of wrong conduct. Asaṁvidahite saṁvidahitasaññī, āpatti dukkaṭassa. If there is no arrangement, but he perceives that there is, he commits an offense of wrong conduct. Asaṁvidahite vematiko, āpatti dukkaṭassa. If there is no arrangement, but he is unsure of it, he commits an offense of wrong conduct. Asaṁvidahite, asaṁvidahitasaññī, anāpatti. If there is no arrangement, and he does not perceive that there is, there is no offense.
Non-offenses
ms2V_627Anāpatti—There is no offense: tiriyaṁ taraṇāya, if it is for the purpose of crossing; asaṁvidahitvā abhiruhanti, if they board without an arrangement; bhikkhunī saṁvidahati, bhikkhu na saṁvidahati, if the nun has made an arrangement, but he has not expressed his agreement; visaṅketena abhiruhanti, if they board, but not according to the arrangement; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammissāti. if he is the first offender.
ms2V_628Nāvābhiruhanasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on boarding boats, the eighth, is finished.
Origin story
First sub-story
ms2V_629Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena thullanandā bhikkhunī aññatarassa kulassa kulūpikā hoti niccabhattikā. At that time the nun Thullanandā was associating with a family from which she received a regular meal.
Tena ca gahapatinā therā bhikkhū nimantitā honti. Now on one occasion the head of that family had invited some senior monks. Atha kho thullanandā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā taṁ gahapatiṁ etadavoca—On the same day, the nun Thullanandā robed up in the morning, took her bowl and robe, and went to that family. And she asked the head of the family, “kimidaṁ, gahapati, pahūtaṁ khādanīyaṁ bhojanīyaṁ paṭiyattan”ti? “Why have you prepared so much food?”
“Therā mayā, ayye, nimantitā”ti. “Because, Venerable, I’ve invited the senior monks.”
“Ke pana te, gahapati, therā”ti? “But who are those senior monks?”
“Ayyo sāriputto ayyo mahāmoggallāno ayyo mahākaccāno ayyo mahākoṭṭhiko ayyo mahākappino ayyo mahācundo ayyo anuruddho ayyo revato ayyo upāli ayyo ānando ayyo rāhulo”ti. “Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Mahākaccāna, Venerable Mahākoṭṭhika, Venerable Mahākappina, Venerable Mahācunda, Venerable Anuruddha, Venerable Revata, Venerable Upāli, Venerable Ānanda, and Venerable Rāhula.”
“Kiṁ pana tvaṁ, gahapati, mahānāge tiṭṭhamāne ceṭake nimantesī”ti? “But why do you invite such inferior monks instead of the great ones?”
ms2V_630“Ke pana te, ayye, mahānāgā”ti? “Who are these great monks?” “Ayyo devadatto ayyo kokāliko ayyo kaṭamodakatissako ayyo khaṇḍadeviyā putto ayyo samuddadatto”ti. “Venerable Devadatta, Venerable Kokālika, Venerable Kaṭamodakatissaka, Venerable Khaṇḍadeviyā-putta, and Venerable Samuddadatta.”
Ayaṁ carahi thullanandāya bhikkhuniyā antarā kathā vippakatā, atha te therā bhikkhū pavisiṁsu. While this conversation was taking place, the senior monks entered. “Saccaṁ mahānāgā kho tayā, gahapati, nimantitā”ti. Thullanandā said, “Is it true that you’ve invited these great monks?”
“Idāneva kho tvaṁ, ayye, ceṭake akāsi; idāni mahānāge”ti. “Just before you called them inferior and now you call them great.” Gharato ca nikkaḍḍhi, niccabhattañca pacchindi. And that lay person threw her out of the house and made an end of her regular meal.
ms2V_631Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Devadatta, “kathañhi nāma devadatto jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjissatī”ti …pe… “How could Devadatta eat almsfood knowing that a nun had it prepared?” … “saccaṁ kira tvaṁ, devadatta, jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjasī”ti? “Is it true, Devadatta, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_632“Yo pana bhikkhu jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjeyya, pācittiyan”ti. ‘If a monk eats almsfood knowing that a nun had it prepared, he commits an offense entailing confession.’”
ms2V_633Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_634Tena kho pana samayena aññataro bhikkhu rājagahā pabbajito ñātikulaṁ agamāsi. Soon afterwards a monk who had earlier left Rājagaha returned to see his family. Manussā—“cirassampi bhadanto āgato”ti sakkaccaṁ bhattaṁ akaṁsu. Because it was a long time since he had last returned, people prepared food for him respectfully. Tassa kulassa kulūpikā bhikkhunī te manusse etadavoca—And the nun who was associating with that family said to them, “dethayyassa, āvuso, bhattan”ti. “Give food to that monk.” Atha kho so bhikkhu—The monk thought, “bhagavatā paṭikkhittaṁ jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi. “The Buddha has prohibited us from eating almsfood knowing that a nun had it prepared,” and being afraid of wrongdoing, he did not accept it. Nāsakkhi piṇḍāya carituṁ, chinnabhatto ahosi. And because he was unable to walk for alms, he missed his meal.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. After returning to the monastery, he told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they in turn told the Buddha.
ms2V_635Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, pubbe gihisamārambhe jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjituṁ. “Monks, I allow you to eat almsfood knowing that a nun had it prepared if the householder had intended to prepare it anyway.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_636“Yo pana bhikkhu jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjeyya, aññatra pubbe gihisamārambhā, pācittiyan”ti. ‘If a monk eats almsfood knowing that a nun had it prepared, except if the householder had intended to prepare it anyway, he commits an offense entailing confession.’”
Definitions
ms2V_644Aññatra pubbe gihisamārambhā bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives it with the intention of eating it, except if the householder had intended to prepare it anyway, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre, āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_645Paripācite paripācitasaññī bhuñjati, aññatra pubbe gihisamārambhā, āpatti pācittiyassa. If a nun had it prepared, and he perceives it as such, and he eats it, except if the householder had intended to prepare it anyway, he commits an offense entailing confession. Paripācite vematiko bhuñjati, aññatra pubbe gihisamārambhā, āpatti dukkaṭassa. If a nun had it prepared, but he is unsure of it, and he eats it, except if the householder had intended to prepare it anyway, he commits an offense of wrong conduct. Paripācite aparipācitasaññī bhuñjati, aññatra pubbe gihisamārambhā, anāpatti. If a nun had it prepared, but he does not perceive it as such, and he eats it, except if the householder had intended to prepare it anyway, there is no offense.
Ekatoupasampannāya paripācitaṁ bhuñjati, aññatra pubbe gihisamārambhā, āpatti dukkaṭassa. If a nun who is fully ordained only on one side had it prepared, and he eats it, except if the householder had intended to prepare it anyway, he commits an offense of wrong conduct. Aparipācite paripācitasaññī, āpatti dukkaṭassa. If a nun did not have it prepared, but he perceives it as such, he commits an offense of wrong conduct. Aparipācite vematiko, āpatti dukkaṭassa. If a nun did not have it prepared, but he is unsure of it, he commits an offense of wrong conduct. Aparipācite aparipācitasaññī, anāpatti. If a nun did not have it prepared, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_646Anāpatti—There is no offense: pubbe gihisamārambhe, if the householder had intended to prepare it anyway; sikkhamānā paripāceti, if a trainee nun has it prepared; sāmaṇerī paripāceti, if a novice nun has it prepared; pañca bhojanāni ṭhapetvā sabbattha anāpatti, if it is anything apart from the five cooked foods; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_647Paripācitasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on had prepared, the ninth, is finished.
Origin story
ms2V_648Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Venerable Udāyī’s ex-wife became a nun. Sā āyasmato udāyissa santike abhikkhaṇaṁ āgacchati, āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṁ gacchati. She often went to see Udāyī, and he often went to see her. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappesi. And Udāyī would sit in private alone with that nun.
ms2V_649Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti …pe… “How can Venerable Udāyī sit in private alone with a nun?” … “saccaṁ kira tvaṁ, udāyi, bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappesī”ti? “Is it true, Udāyī, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappessasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_650“Yo pana bhikkhu bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyan”ti. ‘If a monk sits in private alone with a nun, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_658Raho rahosaññī eko ekāya nisajjaṁ kappeti, āpatti pācittiyassa. If it is private, and he perceives it as such, and he sits down alone with a nun, he commits an offense entailing confession. Raho vematiko eko ekāya nisajjaṁ kappeti, āpatti pācittiyassa. If it is private, but he is unsure of it, and he sits down alone with a nun, he commits an offense entailing confession. Raho arahosaññī eko ekāya nisajjaṁ kappeti, āpatti pācittiyassa. If it is private, but he does not perceive it as such, and he sits down alone with a nun, he commits an offense entailing confession.
ms2V_659Araho rahosaññī, āpatti dukkaṭassa. If it is not private, but he perceives it as such, he commits an offense of wrong conduct. Araho vematiko, āpatti dukkaṭassa. If it is not private, but he is unsure of it, he commits an offense of wrong conduct. Araho arahosaññī, anāpatti. If it is not private, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_660Anāpatti—There is no offense: yo koci viññū dutiyo hoti, if he has a companion who understands; tiṭṭhati na nisīdati, if he stands and does not sit down; arahopekkho, if he is not seeking privacy; aññavihito nisīdati, if he sits down preoccupied with something else; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_661Rahonisajjasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on sitting in private, the tenth, is finished.
Ovādavaggo tatiyo. The third sub-chapter on the instruction is finished.
ms2V_662Tassuddānaṁ This is the summary:
Asammataatthaṅgatū, Passayāmisadānena; Sibbati addhānaṁ nāvaṁ bhuñjeyya, Eko ekāya te dasāti. ms2V_663“Not appointed, set, Dwelling place, worldly gain, and with giving; He sews, a road, a boat, should eat, Alone: those are the ten.”
Origin story
First sub-story
ms2V_664Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sāvatthiyā avidūre aññatarassa pūgassa āvasathapiṇḍo paññatto hoti. a certain association was preparing an alms-meal at a public guesthouse not far from Sāvatthī.
Chabbaggiyā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā āvasathaṁ agamaṁsu. Then, after robing up in the morning, the monks from the group of six took their bowls and robes and entered Sāvatthī for alms. Not getting anything, they went to that public guesthouse. Manussā—“cirassampi bhadantā āgatā”ti sakkaccaṁ parivisiṁsu. Because it was a long time since they had been there, people served them respectfully.
Atha kho chabbaggiyā bhikkhū dutiyampi divasaṁ …pe… tatiyampi divasaṁ pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā āvasathaṁ gantvā bhuñjiṁsu. A second and a third day those monks did the same thing. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—Then they thought, “kiṁ mayaṁ karissāma ārāmaṁ gantvā. “What’s the point of returning to the monastery? Hiyyopi idheva āgantabbaṁ bhavissatī”ti, Tomorrow we’ll just have to come back here.” tattheva anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjanti. So they stayed on and on right there, eating alms at the guesthouse, Titthiyā apasakkanti. while the monastics of other religions left. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjissanti. “How can the Sakyan monastics stay on and on, eating alms at the guesthouse? Nayimesaññeva āvasathapiṇḍo paññatto; We don’t prepare the alms-food just for them; sabbesaññeva āvasathapiṇḍo paññatto”ti. we prepare it for everyone.”
ms2V_665Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjissantī”ti …pe… “How could the monks from the group of six stay on and on, eating alms at a public guesthouse?” … “saccaṁ kira tumhe, bhikkhave, anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_666“Eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyan”ti. ‘If a monk eats more than one alms-meal at a public guesthouse, he commits an offense entailing confession.’”
ms2V_667Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_668Tena kho pana samayena āyasmā sāriputto kosalesu janapade sāvatthiṁ gacchanto yena aññataro āvasatho tenupasaṅkami. Soon afterwards Venerable Sāriputta was traveling through the Kosalan country on his way to Sāvatthī when he came to a public guesthouse. Manussā—“cirassampi thero āgato”ti sakkaccaṁ parivisiṁsu. Because it was a long time since he had been there, people served him respectfully. Atha kho āyasmato sāriputtassa bhuttāvissa kharo ābādho uppajji, nāsakkhi tamhā āvasathā pakkamituṁ. After he had eaten, Sāriputta became severely ill, and he was unable to leave that guesthouse.
Atha kho te manussā dutiyampi divasaṁ āyasmantaṁ sāriputtaṁ etadavocuṁ—On the second day, too, those people said to him, “bhuñjatha, bhante”ti. “Please eat, Venerable.” Atha kho āyasmā sāriputto—But since he knew that “bhagavatā paṭikkhittaṁ anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi; the Buddha had prohibited eating alms at a public guesthouse after staying on and on, and because he was afraid of wrongdoing, he did not accept. chinnabhatto ahosi. As a consequence, he missed his meal.
Atha kho āyasmā sāriputto sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. When he arrived at Sāvatthī, he told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they in turn told the Buddha.
ms2V_669Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānena bhikkhunā anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjituṁ. “Monks, I allow a sick monk to stay on at a public guesthouse and eat alms there.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_670“Agilānena bhikkhunā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyan”ti. ‘If a monk who is not sick eats more than one alms-meal at a public guesthouse, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_674Agilāno agilānasaññī tatuttari āvasathapiṇḍaṁ bhuñjati, āpatti pācittiyassa. If he is not sick, and he perceives himself as not sick, and he eats more than one alms-meal at a public guesthouse, he commits an offense entailing confession. Agilāno vematiko tatuttari āvasathapiṇḍaṁ bhuñjati, āpatti pācittiyassa. If he is not sick, but he is unsure of it, and he eats more than one alms-meal at a public guesthouse, he commits an offense entailing confession. Agilāno gilānasaññī tatuttari āvasathapiṇḍaṁ bhuñjati, āpatti pācittiyassa. If he is not sick, but he perceives himself as sick, and he eats more than one alms-meal at a public guesthouse, he commits an offense entailing confession.
ms2V_675Gilāno agilānasaññī, āpatti dukkaṭassa. If he is sick, but he perceives himself as not sick, he commits an offense of wrong conduct. Gilāno vematiko āpatti dukkaṭassa. If he is sick, but he is unsure of it, he commits an offense of wrong conduct. Gilāno gilānasaññī, anāpatti. If he is sick, and he perceives himself as sick, there is no offense.
Non-offenses
ms2V_676Anāpatti—There is no offense: gilānassa, if he is sick; agilāno sakiṁ bhuñjati, if he is not sick and he eats once; gacchanto, vā āgacchanto vā bhuñjati, if he eats while coming or going; sāmikā nimantetvā bhojenti, if he eats after being invited by the owners; odissa paññatto hoti, if the food is prepared specifically for him; na yāvadattho paññatto hoti, if there is not as much as he needs; pañca bhojanāni ṭhapetvā sabbattha anāpatti, if it is anything apart from the five cooked foods; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_677Āvasathapiṇḍasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on alms-meals at public guesthouses, the first, is finished.
Origin story
First sub-story
ms2V_678Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena devadatto parihīnalābhasakkāro sapariso kulesu viññāpetvā viññāpetvā bhuñjati. At that time, because of his loss of material support and honor, Devadatta and his followers had to ask families repeatedly to get invited to meals. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him, “kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. “How can the Sakyan monastics repeatedly ask families to get invited to meals? Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti. Who doesn’t like nice food? Who doesn’t prefer tasty food?”
ms2V_679Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma devadatto sapariso kulesu viññāpetvā viññāpetvā bhuñjissatī”ti …pe… “How can Devadatta and his followers repeatedly ask families to get invited to meals?” … “saccaṁ kira tvaṁ, devadatta, sapariso kulesu viññāpetvā viññāpetvā bhuñjasī”ti? “Is it true, Devadatta, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, sapariso kulesu viññāpetvā viññāpetvā bhuñjissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_680“Gaṇabhojane pācittiyan”ti. ‘If a monk eats in a group, he commits an offense entailing confession.’”
ms2V_681Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_682Tena kho pana samayena manussā gilāne bhikkhū bhattena nimantenti. Soon afterwards people invited sick monks to a meal. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānena bhikkhunā gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow a sick monk to eat in a group.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_683“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo—ayaṁ tattha samayo”ti. This is the appropriate occasion: he is sick.’”
ms2V_684Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_685Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṁ paṭiyādetvā bhikkhū nimantenti—Soon afterwards, during the robe-giving season, people prepared a meal together with robe-cloth and then invited the monks, saying, “bhojetvā cīvarena acchādessāmā”ti. “We wish to offer a meal and then give robe-cloth.” Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Cīvaraṁ parittaṁ uppajjati. As a result, they only got a small amount of robe-cloth. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvaradānasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group during the robe-giving season.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Third preliminary ruling
ms2V_686“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season.’”
ms2V_687Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fourth sub-story
ms2V_688Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. Soon afterwards people invited the robe-making monks for a meal. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvarakārasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group at a time when you are making robes.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Fourth preliminary ruling
ms2V_689“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.’”
ms2V_690Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fifth sub-story
ms2V_691Tena kho pana samayena bhikkhū manussehi saddhiṁ addhānaṁ gacchanti. Soon afterwards some monks went traveling with a group of people. Atha kho te bhikkhū te manusse etadavocuṁ—The monks said to those people, “muhuttaṁ, āvuso, āgametha; piṇḍāya carissāmā”ti. “Please wait a moment while we walk for alms.” Te evamāhaṁsu—They replied, “idheva, bhante, bhuñjathā”ti. “Venerables, please eat right here.” Bhikkhū kukkuccāyantā na paṭiggaṇhanti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, addhānagamanasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group when you’re traveling.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Fifth preliminary ruling
ms2V_692“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling.’”
ms2V_693Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Sixth sub-story
ms2V_694Tena kho pana samayena bhikkhū manussehi saddhiṁ nāvāya gacchanti. Soon afterwards some monks were traveling by boat with a group of people. Atha kho te bhikkhū te manusse etadavocuṁ—“muhuttaṁ, āvuso, tīraṁ upanetha; piṇḍāya carissāmā”ti. The monks said to those people, “Please go to the shore for a moment while we walk for alms.” Te evamāhaṁsu—“idheva, bhante, bhuñjathā”ti. They replied, “Venerables, please eat right here.” Bhikkhū kukkuccāyantā na paṭiggaṇhanti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, nāvābhiruhanasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group when on board a boat.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Sixth preliminary ruling
ms2V_695“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat.’”
ms2V_696Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Seventh sub-story
ms2V_697Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū rājagahaṁ āgacchanti bhagavantaṁ dassanāya. Soon afterwards monks who had completed the rainy-season residence in various regions were coming to Rājagaha to visit the Buddha. Manussā nānāverajjake bhikkhū passitvā bhattena nimantenti. People saw those monks who had come from various countries and invited them for a meal. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, mahāsamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group on big occasions.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Seventh preliminary ruling
ms2V_698“Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat; it is a big occasion.’”
ms2V_699Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Eighth sub-story
ms2V_700Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ñātisālohito ājīvakesu pabbajito hoti. Atha kho so ājīvako yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“icchāmahaṁ, mahārāja, sabbapāsaṇḍikabhattaṁ kātun”ti. Soon afterwards a relative of King Seniya Bimbisāra of Magadha who had gone forth with the Ājīvaka ascetics went to the King and said, “Great king, I wish to make a meal for the monastics of all religions.”
“Sace tvaṁ, bhante, buddhappamukhaṁ bhikkhusaṅghaṁ paṭhamaṁ bhojeyyāsi”. “That’s fine, Sir, if you first feed the Sangha of monks headed by the Buddha.”
“Evaṁ kareyyāmī”ti. “I’ll do that.”
Atha kho so ājīvako bhikkhūnaṁ santike dūtaṁ pāhesi—“adhivāsentu me bhikkhū svātanāya bhattan”ti. And he sent a message to the monks: “Please accept a meal from me tomorrow.” Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā gaṇabhojanan”ti. But knowing that the Buddha had prohibited eating in a group and being afraid of wrongdoing, they did not accept. Atha kho so ājīvako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so ājīvako bhagavantaṁ etadavoca—That Ājīvaka ascetic then went to the Buddha, exchanged pleasantries with him, and said, “bhavampi gotamo pabbajito, ahampi pabbajito; “Good Gotama has gone forth and so have I. arahati pabbajito pabbajitassa piṇḍaṁ paṭiggahetuṁ. One who has gone forth should receive alms from another who has gone forth. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Good Gotama, please accept a meal from me tomorrow together with the Sangha of monks.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent. Atha kho so ājīvako bhagavato adhivāsanaṁ viditvā pakkāmi. The Ājīvaka understood that the Buddha had consented, and he left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, samaṇabhattasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group when the meal is given by a monastic.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_701Gaṇabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat; it is a big occasion; it is a meal given by a monastic.’”
Definitions
ms2V_711“Aññatra samayā bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives something intending to eat it, except on an appropriate occasion, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_712Gaṇabhojane gaṇabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. If he eats in a group, and he perceives it as such, except on an appropriate occasion, he commits an offense entailing confession. Gaṇabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. If he eats in a group, but he is unsure of it, except on an appropriate occasion, he commits an offense entailing confession. Gaṇabhojane nagaṇabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. If he eats in a group, but he does not perceive it as such, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_713Nagaṇabhojane gaṇabhojanasaññī, āpatti dukkaṭassa. If he does not eat in a group, but he perceives it as such, he commits an offense of wrong conduct. Nagaṇabhojane vematiko, āpatti dukkaṭassa. If he does not eat in a group, but he is unsure of it, he commits an offense of wrong conduct. Nagaṇabhojane nagaṇabhojanasaññī, anāpatti. If he does not eat in a group, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_714Anāpatti—There is no offense: samaye, if it is an appropriate occasion; dve tayo ekato bhuñjanti, if two or three eat together; piṇḍāya caritvā ekato sannipatitvā bhuñjanti, if they eat together after walking for alms; niccabhattaṁ, if it is a regular meal invitation; salākabhattaṁ, if it is a meal for which lots are drawn; pakkhikaṁ, if it is a half-monthly meal; uposathikaṁ, if it is on the observance day; pāṭipadikaṁ, if it is on the day after the observance day; pañca bhojanāni ṭhapetvā sabbattha anāpatti, if it is anything apart from the five cooked foods; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_715Gaṇabhojanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on eating in a group, the second, is finished.
Origin story
First sub-story
ms2V_716Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī. Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi adhiṭṭhitā hoti. At that time a succession of fine meals had been arranged in Vesālī. Atha kho aññatarassa daliddassa kammakārassa etadahosi—“na kho idaṁ orakaṁ bhavissati yathayime manussā sakkaccaṁ bhattaṁ karonti; yannūnāhampi bhattaṁ kareyyan”ti. A certain poor worker thought, “Why don’t I prepare a meal? It must be really worthwhile, seeing as these people prepare a meal with such respect.”
Atha kho so daliddo kammakāro yena kirapatiko tenupasaṅkami; upasaṅkamitvā taṁ kirapatikaṁ etadavoca—“icchāmahaṁ, ayyaputta, buddhappamukhassa bhikkhusaṅghassa bhattaṁ kātuṁ. He then went to his boss Kira and said, “Sir, I wish to prepare a meal for the Sangha of monks headed by the Buddha. Dehi me vetanan”ti. Please give me my salary.” Sopi kho kirapatiko saddho hoti pasanno. Because Kira also had faith and confidence, Atha kho so kirapatiko tassa daliddassa kammakārassa abbhātirekaṁ vetanaṁ adāsi. he gave the worker his salary and much extra. Atha kho so daliddo kammakāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so daliddo kammakāro bhagavantaṁ etadavoca—Soon afterwards that worker went to the Buddha, bowed, sat down, and said, “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Venerable Sir, please accept a meal from me tomorrow together with the Sangha of monks.”
“Mahā kho, āvuso, bhikkhusaṅgho, jānāhī”ti. “The Sangha is large.”
“Hotu, bhante, mahā bhikkhusaṅgho. “No problem! Bahū me badarā paṭiyattā badaramissena peyyā paripūrissantī”ti. I’ve prepared much jujube, supplemented with jujube drinks.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent, and the worker understood.
ms2V_717Atha kho so daliddo kammakāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. He got up from his seat, circumambulated the Buddha with his right side toward him, and left.
Assosuṁ kho bhikkhū—“daliddena kira kammakārena svātanāya buddhappamukho bhikkhusaṅgho nimantito, badaramissena peyyā paripūrissantī”ti. The monks heard that a poor worker had invited the Sangha of monks headed by the Buddha on the following day for a meal supplemented with jujube drinks. Te kālasseva piṇḍāya caritvā bhuñjiṁsu. And so they ate in the morning after walking for alms.
Assosuṁ kho manussā—“daliddena kira kammakārena buddhappamukho bhikkhusaṅgho nimantito”ti. Te daliddassa kammakārassa pahūtaṁ khādanīyaṁ bhojanīyaṁ abhihariṁsu. When people heard that a poor worker had invited the Sangha of monks headed by the Buddha for a meal, they brought much food of various kinds to him. Atha kho so daliddo kammakāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. The following morning that worker prepared his food, and then had the Buddha informed that the meal was ready.
ms2V_718Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa daliddassa kammakārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, went to the house of that poor worker where he sat down on the prepared seat in the dining hall. Atha kho so daliddo kammakāro bhattagge bhikkhū parivisati. Bhikkhū evamāhaṁsu—The worker served the monks, but they kept saying, “thokaṁ, āvuso, dehi. Thokaṁ, āvuso, dehī”ti. “Give just a little.”
“Mā kho tumhe, bhante, ‘ayaṁ daliddo kammakāro’ti thokaṁ thokaṁ paṭiggaṇhittha. “Venerables, don’t accept so little because you think I’m just a poor worker. Pahūtaṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ. I’ve prepared much food of various kinds. Paṭiggaṇhatha, bhante, yāvadatthan”ti. Please accept as much as you like.”
“Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma. “We’re not accepting so little because of that, Api ca, mayaṁ kālasseva piṇḍāya caritvā bhuñjimhā; tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti. but because we ate in the morning after walking for alms.”
ms2V_719Atha kho so daliddo kammakāro ujjhāyati khiyyati vipāceti—That poor worker complained and criticized them, “kathañhi nāma bhadantā mayā nimantitā aññatra bhuñjissanti. “How could the venerables eat elsewhere when invited by me? Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti? Am I not able to give as much as they need?”
ms2V_720Assosuṁ kho bhikkhū tassa daliddassa kammakārassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that worker, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū aññatra nimantitā aññatra bhuñjissantī”ti …pe… “How could those monks eat elsewhere when invited for a meal?” … “saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññatra bhuñjantī”ti? “Is it true, monks, that monks did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññatra bhuñjissanti. “How could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_721“Paramparabhojane pācittiyan”ti. ‘If a monk eats a meal before another, he commits an offense entailing confession.’”
ms2V_722Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_723Tena kho pana samayena aññataro bhikkhu gilāno hoti. Soon afterwards a certain monk became sick. Aññataro bhikkhu piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“bhuñjāhi, āvuso”ti. Another monk took some almsfood, went to that monk, and told him to eat it.
“Alaṁ, āvuso, atthi me bhattapaccāsā”ti. “I can’t. I’m expecting another meal.”
Tassa bhikkhuno piṇḍapāto ussūre āharīyittha. So bhikkhu na cittarūpaṁ bhuñji. But since that almsfood only arrived at midday, that monk did not get to eat as much as he had intended. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānena bhikkhunā paramparabhojanaṁ bhuñjituṁ. “Monks, I allow a sick monk to eat a meal before another.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_724“Paramparabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo—ayaṁ tattha samayo”ti. This is the appropriate occasion: he is sick.’”
ms2V_725Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_726Tena kho pana samayena manussā cīvaradānasamaye sacīvarabhattaṁ paṭiyādetvā bhikkhū nimantenti—“bhojetvā cīvarena acchādessāmā”ti. Soon afterwards, during the robe-giving season, people prepared a meal together with robe-cloth and then invited the monks, saying, “We wish to offer a meal and give robe-cloth.” Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. Cīvaraṁ parittaṁ uppajjati. As a result, they only got a small amount of robe-cloth. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvaradānasamaye paramparabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat a meal before another during the robe-giving season.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Third preliminary ruling
ms2V_727“Paramparabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season.’”
ms2V_728Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fourth sub-story
ms2V_729Tena kho pana samayena manussā cīvarakārake bhikkhū bhattena nimantenti. Soon afterwards people invited the robe-making monks for a meal. Bhikkhū kukkuccāyantā nādhivāsenti—“paṭikkhittaṁ bhagavatā paramparabhojanan”ti. But knowing that the Buddha had prohibited eating a meal before another and being afraid of wrongdoing, they did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvarakārasamaye paramparabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat a meal before another at a time when you are making robes.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_730“Paramparabhojane, aññatra samayā, pācittiyaṁ. ‘If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.’”
ms2V_731Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fifth sub-story
ms2V_732Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṁ kulaṁ tenupasaṅkami; Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to a certain family with Venerable Ānanda as his attendant. upasaṅkamitvā paññatte āsane nisīdi. Atha kho te manussā bhagavato ca āyasmato ca ānandassa bhojanaṁ adaṁsu. He sat down on the prepared seat, and the people there gave cooked food. Āyasmā ānando kukkuccāyanto na paṭiggaṇhāti. Being afraid of wrongdoing, Ānanda did not accept it. “Gaṇhāhi, ānandā”ti. The Buddha said, “Accept it, Ānanda.”
“Alaṁ, bhagavā, atthi me bhattapaccāsā”ti. “I can’t, Venerable Sir, I’m expecting another meal.”
“Tenahānanda, vikappetvā gaṇhāhī”ti. “Well then, Ānanda, assign that meal to someone else and then receive this.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“ Soon afterwards the Buddha gave a teaching and addressed the monks:
anujānāmi, bhikkhave, vikappetvā paramparabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat a meal before another if you assign the other meal to someone else.
Evañca pana, bhikkhave, vikappetabbaṁ—‘mayhaṁ bhattapaccāsaṁ itthannāmassa dammī’”ti. And, monks, this is how it should be assigned: ‘I give my expected meal to so-and-so.’”
Definitions
ms2V_738“Aññatra samayā bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives food with the intention of eating it, except on an appropriate occasion, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_739Paramparabhojane paramparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. If it is a meal before another, and he perceives it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. Paramparabhojane vematiko, aññatra samayā, bhuñjati, āpatti pācittiyassa. If it is a meal before another, but he is unsure of it, and he eats it, except on an appropriate occasion, he commits an offense entailing confession. Paramparabhojane naparamparabhojanasaññī, aññatra samayā, bhuñjati, āpatti pācittiyassa. If it is a meal before another, but he does not perceive it as such, and he eats it, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_740Naparamparabhojane paramparabhojanasaññī, āpatti dukkaṭassa. If it is not a meal before another, but he perceives it as such, he commits an offense of wrong conduct. Naparamparabhojane vematiko, āpatti dukkaṭassa. If it is not a meal before another, but he is unsure of it, he commits an offense of wrong conduct. Naparamparabhojane naparamparabhojanasaññī, anāpatti. If it is not a meal before another, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_741Anāpatti—There is no offense: samaye, if it is an appropriate occasion; vikappetvā bhuñjati, if he assigns his other meal to someone else and then eats; dve tayo nimantane ekato bhuñjati, if he eats the food from two or three invitational meals together; nimantanapaṭipāṭiyā bhuñjati, if he eats the meals in the same order that the invitations were received; sakalena gāmena nimantito tasmiṁ gāme yattha katthaci bhuñjati, if he is invited by a whole village and he eats anywhere in that village; sakalena pūgena nimantito tasmiṁ pūge yattha katthaci bhuñjati, if he is invited by a whole association and he eats anywhere that belongs to that association; nimantiyamāno bhikkhaṁ gahessāmīti bhaṇati, if, when being invited, he says, “I’ll get almsfood;” niccabhatte, if it is a regular meal invitation; salākabhatte, if it is a meal for which lots are drawn; pakkhike, if it is a half-monthly meal; uposathike, if it is on the observance day; pāṭipadike, if it is on the day after the observance day; pañca bhojanāni ṭhapetvā sabbattha anāpatti, if it is anything apart from the five cooked foods; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_742Paramparabhojanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on eating a meal before another, the third, is finished.
Origin story
ms2V_743Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena kāṇamātā upāsikā saddhā hoti pasannā. At that time there was a female lay follower Kāṇamātā who had faith and confidence. Kāṇā gāmake aññatarassa purisassa dinnā hoti. She had a daughter, Kāṇā, who had been given in marriage to a man in a certain village.
Atha kho kāṇā mātugharaṁ agamāsi kenacideva karaṇīyena. On one occasion Kāṇā went to her mother’s house on some business. Atha kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. Kāṇā’s husband sent her a message: “Please come, Kāṇā, I want you back.” Atha kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Kāṇamātā thought, “It’s shameful to go empty-handed,” and she baked some pastries. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. Just when the pastries were finished, an alms-collecting monk entered Kāṇamātā’s house, and she gave him some. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. After leaving, he told another monk, and he too was given pastries. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. And the same happened a third time. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi. At that, all the pastries were gone.
ms2V_744Dutiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. A second time Kāṇā’s husband sent her the same message, and everything unfolded as before. Dutiyampi kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.
ms2V_745Tatiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgataṁ. A third time he sent the same message, Sace kāṇā nāgacchissati, ahaṁ aññaṁ pajāpatiṁ ānessāmī”ti. adding, “If Kāṇā doesn’t come, I’ll find another wife.” Tatiyampi kho kāṇamātā upāsikā kismiṁ viya rittahatthaṁ gantunti pūvaṁ paci. But once again all the pastries were given to monks. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi. ms2V_746Atha kho kāṇāya sāmiko aññaṁ pajāpatiṁ ānesi. Kāṇā’s husband found another wife, Assosi kho kāṇā—“tena kira purisena aññā pajāpati ānītā”ti. Sā rodantī aṭṭhāsi. And when Kāṇā heard what had happened, she cried.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Kāṇamātā’s house where he sat down on the prepared seat. Atha kho kāṇamātā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Kāṇamātā approached the Buddha, bowed, and sat down. Ekamantaṁ nisinnaṁ kho kāṇamātaraṁ upāsikaṁ bhagavā etadavoca—“kissāyaṁ kāṇā rodatī”ti? Atha kho kāṇamātā upāsikā bhagavato etamatthaṁ ārocesi. The Buddha asked her why Kāṇā was crying, and she told him what had happened. Atha kho bhagavā kāṇamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. After instructing, inspiring, and gladdening her with a teaching, the Buddha got up from his seat and left.
ms2V_747Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṁ gantukāmo hoti. Soon afterwards a certain caravan was ready to go south from Rājagaha. Aññataro piṇḍacāriko bhikkhu taṁ satthaṁ piṇḍāya pāvisi. An alms-collecting monk went up to that caravan to get almsfood, Aññataro upāsako tassa bhikkhuno sattuṁ dāpesi. and a lay follower gave him flour products. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. After leaving, that monk told another monk, and he too was given flour products. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. And the same happened a third time. Yathāpaṭiyattaṁ pātheyyaṁ parikkhayaṁ agamāsi. At that, all his provisions were gone.
Atha kho so upāsako te manusse etadavoca—That lay follower said to the other people in the caravan, “ajjaṇho, ayyā, āgametha, yathāpaṭiyattaṁ pātheyyaṁ ayyānaṁ dinnaṁ. “Sirs, please wait one day. I’ve given my provisions to the monks. Pātheyyaṁ paṭiyādessāmī”ti. I need to prepare more.”
“Nāyyo sakkā āgametuṁ, payāto sattho”ti agamaṁsu. “We can’t wait. The caravan is already on its way.” And they left.
Atha kho tassa upāsakassa pātheyyaṁ paṭiyādetvā pacchā gacchantassa corā acchindiṁsu. After preparing provisions, that lay follower followed after the caravan, but he was robbed by thieves. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. “How can the Sakyan monastics receive without moderation? Ayaṁ imesaṁ datvā pacchā gacchanto corehi acchinno”ti. This man gave to them, and then because he was following after the caravan he was robbed by thieves.”
ms2V_748Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… vinayānuggahāya. for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
Final ruling
ms2V_749“Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṁ. ‘If a monk goes to a family and is invited to take pastries or baked goods, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ. Ayaṁ tattha sāmīcī”ti. If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.’”
Definitions
Permutations
ms2V_761Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, and he perceives it as more, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre vematiko paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he is unsure of it, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre ūnakasaññī paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he perceives it as less, and he accepts it, he commits an offense entailing confession.
ms2V_762Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa. If it is less than two or three bowlfuls, but he perceives it as more, he commits an offense of wrong conduct. Ūnakadvattipattapūre vematiko, āpatti dukkaṭassa. If it is less than two or three bowlfuls, but he is unsure of it, he commits an offense of wrong conduct. Ūnakadvattipattapūre ūnakasaññī, anāpatti. If it is less than two or three bowlfuls, and he perceives it as less, there is no offense.
Non-offenses
ms2V_763Anāpatti—There is no offense: dvattipattapūre paṭiggaṇhāti, if he accepts two or three bowlfuls; ūnakadvattipattapūre paṭiggaṇhāti, if he accepts less than two or three bowlfuls; na paheṇakatthāya na pātheyyatthāya paṭiyattaṁ denti, if they give anything that has not been prepared for sending away or as provisions for a journey; paheṇakatthāya vā pātheyyatthāya vā paṭiyattasesakaṁ denti, if they give the leftovers from what was prepared for sending away or as provisions for a journey; gamane paṭippassaddhe denti, if they give after the plans to travel have been canceled; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_764Kāṇamātusikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on Kāṇamātā, the fourth, is finished.
Origin story
First sub-story
ms2V_765Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā bhojesi. a certain brahmin had invited the monks for a meal. Bhikkhū bhuttāvī pavāritā ñātikulāni gantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsu. When the monks had finished and refused an invitation to eat more, they went to their respective families, where some ate and some took away almsfood.
Atha kho so brāhmaṇo paṭivissake etadavoca—Soon afterwards that brahmin said to his neighbors, “bhikkhū mayā, ayyā, santappitā. “The monks have been satisfied by me. Etha, tumhepi santappessāmī”ti. Come, and I’ll satisfy you, too.” Te evamāhaṁsu—“kiṁ tvaṁ, ayyo, amhe santappessasi? “How could you satisfy us? Yepi tayā nimantitā tepi amhākaṁ gharāni āgantvā ekacce bhuñjiṁsu ekacce piṇḍapātaṁ ādāya agamaṁsū”ti. Those monks who were invited by you came to our houses. Some of them ate there and some took away almsfood.”
ms2V_766Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti—That brahmin complained and criticized those monks, “kathañhi nāma bhadantā amhākaṁ ghare bhuñjitvā aññatra bhuñjissanti. “How could the venerables eat in our house and afterwards eat elsewhere? Na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti. Am I not able to give them as much as they need?”
ms2V_767Assosuṁ kho bhikkhū tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that brahmin, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū bhuttāvī pavāritā aññatra bhuñjissantī”ti …pe… “How could those monks finish their meal and refuse an invitation to eat more, and then eat elsewhere?” … “saccaṁ kira, bhikkhave, bhikkhū bhuttāvī pavāritā aññatra bhuñjantī”ti? “Is it true, monks, that monks did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā bhuttāvī pavāritā aññatra bhuñjissanti. “How could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_768“Yo pana bhikkhu bhuttāvī pavārito khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti. ‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food, he commits an offense entailing confession.’”
ms2V_769Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_770Tena kho pana samayena bhikkhū gilānānaṁ bhikkhūnaṁ paṇīte piṇḍapāte nīharanti. Soon afterwards the monks were bringing back fine almsfood for the sick monks. Gilānā na cittarūpaṁ bhuñjanti. But because the sick monks were unable to eat as much as they had intended, Tāni bhikkhū chaṭṭenti. the monks threw the leftovers away. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ. When the Buddha heard the loud sound of crows cawing, Sutvāna āyasmantaṁ ānandaṁ āmantesi—he asked Venerable Ānanda, “kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti? “Ānanda, why is there this loud sound of crows cawing?” Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. Ānanda told him what had happened, and the Buddha said,
“Bhuñjeyyuṁ panānanda, bhikkhū gilānātirittan”ti. “But Ānanda, don’t the monks eat the leftovers from those who are sick?”
“Na bhuñjeyyuṁ, bhagavā”ti. “No, Sir.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānassa ca agilānassa ca atirittaṁ bhuñjituṁ. “Monks, I allow you to eat the leftovers both from those who are sick and from those who are not sick.
Evañca pana, bhikkhave, atirittaṁ kātabbaṁ—And, monks, this is how you make food left over: ‘alametaṁ sabban’ti. ‘I don’t need of any of this.’ Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_771“Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti. ‘If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, he commits an offense entailing confession.’”
Definitions
ms2V_779“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa ajjhohāre ajjhohāre āpatti pācittiyassa. If he receives it intending to eat it, he commits an offense of wrong conduct. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_780Anatiritte anatirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is not left over, and he does not perceive it as such, and he eats fresh or cooked food, he commits an offense entailing confession. Anatiritte vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is not left over, but he is unsure of it, and he eats fresh or cooked food, he commits an offense entailing confession. Anatiritte atirittasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is not left over, but he perceives it as such, and he eats fresh or cooked food, he commits an offense entailing confession.
ms2V_781Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct.
Atiritte anatirittasaññī, āpatti dukkaṭassa. If it is left over, but he does not perceive it as such, he commits an offense of wrong conduct. Atiritte vematiko, āpatti dukkaṭassa. If it is left over, but he is unsure of it, he commits an offense of wrong conduct. Atiritte atirittasaññī, anāpatti. If it is left over, and he perceives it as such, there is no offense.
Non-offenses
ms2V_782Anāpatti—There is no offense: atirittaṁ kārāpetvā bhuñjati, if he eats it after having it made left over; “atirittaṁ kārāpetvā bhuñjissāmī”ti paṭiggaṇhāti, if he receives it with the intention of having it made left over and then eating it; aññassatthāya haranto gacchati, if he is taking food for the benefit of someone else; gilānassa sesakaṁ bhuñjati, if he eats the leftovers from a sick person; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_783Pavāraṇāsikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on invitations, the fifth, is finished.
Origin story
ms2V_784Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena dve bhikkhū kosalesu janapade sāvatthiṁ addhānamaggappaṭipannā honti. At that time two monks were traveling through the Kosalan country on their way to Sāvatthī. Eko bhikkhu anācāraṁ ācarati. One monk misbehaved Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca—and the other said to him, “māvuso, evarūpamakāsi, netaṁ kappatī”ti. “Don’t do that! It’s not allowable.” So tasmiṁ upanandhi. Because of that the first monk became resentful. Atha kho te bhikkhū sāvatthiṁ agamaṁsu. They then carried on to Sāvatthī.
Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghabhattaṁ hoti. Soon afterwards an association in Sāvatthī was offering a meal to the Sangha. Dutiyo bhikkhu bhuttāvī pavārito hoti. When the second monk had finished his meal and refused an invitation to eat more, Upanaddho bhikkhu ñātikulaṁ gantvā piṇḍapātaṁ ādāya yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca—the resentful monk brought back some almsfood from his own family. He then said to the other, “bhuñjāhi, āvuso”ti. “Please eat!”
“Alaṁ, āvuso, paripuṇṇomhī”ti. “There’s no need. I’m full.”
“Sundaro, āvuso, piṇḍapāto, bhuñjāhī”ti. “The almsfood is nice, please eat.”
Atha kho so bhikkhu tena bhikkhunā nippīḷiyamāno taṁ piṇḍapātaṁ bhuñji. And because he was pressured, he ate the almsfood. Upanaddho bhikkhu taṁ bhikkhuṁ etadavoca—The resentful monk then said to him, “tvampi nāma, āvuso, maṁ vattabbaṁ maññasi yaṁ tvaṁ bhuttāvī pavārito anatirittaṁ bhojanaṁ bhuñjasī”ti. “Who are you to correct me when you eat food that’s not left over even though you have finished your meal and refused an invitation to eat more?”
“Nanu, āvuso, ācikkhitabban”ti. “Shouldn’t you have told me?”
“Nanu, āvuso, pucchitabban”ti. “Shouldn’t you have asked?”
ms2V_785Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. The second monk told the monks what had happened, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized the other, “kathañhi nāma bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressatī”ti …pe… “How could a monk invite another monk to eat food that’s not left over, when the other has finished his meal and refused an invitation to eat more ?” … “saccaṁ kira tvaṁ, bhikkhu, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāresī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena bhojanena abhihaṭṭhuṁ pavāressasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana bhikkhave imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_786“Yo pana bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreyya—‘handa, bhikkhu, khāda vā bhuñja vā’ti, jānaṁ āsādanāpekkho, bhuttasmiṁ, pācittiyan”ti. ‘If a monk invites a monk, whom he knows has finished his meal and refused an invitation to eat more, to eat fresh or cooked food that is not left over, saying, “Here, monk, eat,” aiming to criticize him, then when the other has eaten, he commits an offense entailing confession.’”
Definitions
Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, because of what he says, the other monk receives it with the intention of eating it, then the donor commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, the donor commits an offense of wrong conduct. Bhojanapariyosāne āpatti pācittiyassa. When the other monk has finished eating, the donor commits an offense entailing confession.
Permutations
ms2V_797Pavārite pavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, āpatti pācittiyassa. If the other monk has refused an invitation to eat more, and the donor perceives that he has, and he invites him to eat fresh or cooked food which is not left over, he commits an offense entailing confession. Pavārite vematiko anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, āpatti dukkaṭassa. If the other monk has refused an invitation to eat more, but the donor is unsure of it, and he invites him to eat fresh or cooked food which is not left over, he commits an offense of wrong conduct. Pavārite appavāritasaññī anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreti, anāpatti. If the other monk has refused an invitation to eat more, but the donor does not perceive that he has, and he invites him to eat fresh or cooked food which is not left over, there is no offense.
Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya abhiharati, āpatti dukkaṭassa. If he invites him to eat post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Tassa vacanena “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, because of what he says, the other monk receives it with the intention of eating it, then the donor commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, the donor commits an offense of wrong conduct.
Appavārite pavāritasaññī, āpatti dukkaṭassa. If the other monk has not refused an invitation to eat more, but the donor perceives that he has, he commits an offense of wrong conduct. Appavārite vematiko, āpatti dukkaṭassa. If the other monk has not refused an invitation to eat more, but the donor is unsure of it, he commits an offense of wrong conduct. Appavārite appavāritasaññī, anāpatti. If the other monk has not refused an invitation to eat more, and the donor does not perceive that he has, there is no offense.
Non-offenses
ms2V_798Anāpatti—There is no offense: atirittaṁ kārāpetvā deti, if he gives it after having it made left over; “atirittaṁ kārāpetvā bhuñjāhī”ti deti, if he gives it, saying, “Have it made left over and then eat it;” aññassatthāya haranto gacchāhīti deti, if he gives it, saying, “Take this food for the benefit of someone else;” gilānassa sesakaṁ deti, if he gives the leftovers from a sick person; “yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjā”ti deti, if he gives, saying, “When there’s a reason, use these post-midday tonics,” “… use these seven-day tonics,” “… use these lifetime tonics;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_799Dutiyapavāraṇāsikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The second training rule on invitations, the sixth, is finished.
Origin story
ms2V_800Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena rājagahe giraggasamajjo hoti. At that time in Rājagaha there was a hilltop fair, Sattarasavaggiyā bhikkhū giraggasamajjaṁ dassanāya agamaṁsu. which the monks from the group of seventeen went to see. Manussā sattarasavaggiye bhikkhū passitvā nahāpetvā vilimpetvā bhojetvā khādanīyaṁ adaṁsu. When people saw the monks, they bathed them, anointed them, fed them cooked food, and gave them fresh food. Sattarasavaggiyā bhikkhū khādanīyaṁ ādāya ārāmaṁ gantvā chabbaggiye bhikkhū etadavocuṁ—They took that food and brought it back to the monastery. And they said to the monks from the group of six, “gaṇhāthāvuso, khādanīyaṁ khādathā”ti. “Help yourselves!”
“Kuto tumhehi, āvuso, khādanīyaṁ laddhan”ti? “But where did you get this food?” Sattarasavaggiyā bhikkhū chabbaggiyānaṁ bhikkhūnaṁ etamatthaṁ ārocesuṁ. And they told them what had happened.
“Kiṁ pana tumhe, āvuso, vikāle bhojanaṁ bhuñjathā”ti? “So, do you eat at the wrong time?”
“Evamāvuso”ti. “Yes.”
Chabbaggiyā bhikkhū ujjhāyanti khiyyanti vipācenti—The monks from the group of six complained and criticized them, “kathañhi nāma sattarasavaggiyā bhikkhū vikāle bhojanaṁ bhuñjissantī”ti. “How can those monks from the group of seventeen eat at the wrong time?”
ms2V_801Atha kho chabbaggiyā bhikkhū bhikkhūnaṁ etamatthaṁ ārocesuṁ. They told the monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized them, “kathañhi nāma sattarasavaggiyā bhikkhū vikāle bhojanaṁ bhuñjissantī”ti …pe… “How can the monks from the group of seventeen eat at the wrong time?” … “saccaṁ kira tumhe, bhikkhave, vikāle bhojanaṁ bhuñjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, vikāle bhojanaṁ bhuñjissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_802“Yo pana bhikkhu vikāle khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti. ‘If a monk eats fresh or cooked food at the wrong time, he commits an offense entailing confession.’”
Definitions
ms2V_807“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_808Vikāle vikālasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is the wrong time, and he perceives it as such, and he eats fresh or cooked food, he commits an offense entailing confession. Vikāle vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is the wrong time, but he is unsure of it, and he eats fresh or cooked food, he commits an offense entailing confession. Vikāle kālasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it is the wrong time, but he perceives it as the right time, and he eats fresh or cooked food, he commits an offense entailing confession.
ms2V_809Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct.
Kāle vikālasaññī, āpatti dukkaṭassa. If it is the right time, but he perceives it as the wrong time, he commits an offense of wrong conduct. Kāle vematiko, āpatti dukkaṭassa. If it is the right time, but he is unsure of it, he commits an offense of wrong conduct. Kāle kālasaññī, anāpatti. If it is the right time, and he perceives it as such, there is no offense.
Non-offenses
ms2V_810Anāpatti—There is no offense: yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_811Vikālabhojanasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on eating at the wrong time, the seventh, is finished.
Origin story
ms2V_812Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmato ānandassa upajjhāyo āyasmā belaṭṭhasīso araññe viharati. At that time Venerable Belaṭṭhasīsa, Venerable Ānanda’s preceptor, was staying in the wilderness. So piṇḍāya caritvā sukkhakuraṁ ārāmaṁ haritvā sukkhāpetvā nikkhipati. After walking for alms, he brought plain boiled rice back to the monastery where he dried and stored it. Yadā āhārena attho hoti, tadā udakena temetvā temetvā bhuñjati, cirena gāmaṁ piṇḍāya pavisati. Whenever he got hungry, he moistened and ate it. As a result, he only went the village for alms after a long time.
Bhikkhū āyasmantaṁ belaṭṭhasīsaṁ etadavocuṁ—The monks asked him, “kissa tvaṁ, āvuso, cirena gāmaṁ piṇḍāya pavisasī”ti? “Why do you only go for alms after such a long time?” Atha kho āyasmā belaṭṭhasīso bhikkhūnaṁ etamatthaṁ ārocesi. And he told them.
“Kiṁ pana tvaṁ, āvuso, sannidhikārakaṁ bhojanaṁ bhuñjasī”ti? “But do you eat food that you’ve stored?”
“Evamāvuso”ti. “Yes.”
ms2V_813Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā belaṭṭhasīso sannidhikārakaṁ bhojanaṁ bhuñjissatī”ti …pe… “How can Venerable Belaṭṭhasīsa eat food that he has stored?” … “saccaṁ kira tvaṁ, belaṭṭhasīsa, sannidhikārakaṁ bhojanaṁ bhuñjasī”ti? “Is it true, Belaṭṭhasīsa, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, belaṭṭhasīsa, sannidhikārakaṁ bhojanaṁ bhuñjissasi. “Belaṭṭhasīsa, how can you do this? Netaṁ, belaṭṭhasīsa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_814“Yo pana bhikkhu sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyan”ti. ‘If a monk eats fresh or cooked food that he has stored, he commits an offense entailing confession.’”
Definitions
ms2V_819“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_820Sannidhikārake sannidhikārakasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it has been stored, and he perceives that it has, and he eats the fresh or cooked food, he commits an offense entailing confession. Sannidhikārake vematiko khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it has been stored, but he is unsure of it, and he eats the fresh or cooked food, he commits an offense entailing confession. Sannidhikārake asannidhikārakasaññī khādanīyaṁ vā bhojanīyaṁ vā khādati vā bhuñjati vā, āpatti pācittiyassa. If it has been stored, but he does not perceive that it has, and he eats the fresh or cooked food, he commits an offense entailing confession.
ms2V_821Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct.
Asannidhikārake sannidhikārakasaññī, āpatti dukkaṭassa. If it has not been stored, but he perceives that it has, he commits an offense of wrong conduct. Asannidhikārake vematiko, āpatti dukkaṭassa. If it has not been stored, but he is unsure of it, he commits an offense of wrong conduct. Asannidhikārake asannidhikārakasaññī, anāpatti. If it has not been stored, and he does not perceive that it has, there is no offense.
Non-offenses
ms2V_822Anāpatti—There is no offense: yāvakālikaṁ yāvakāle nidahitvā bhuñjati, if he both stores and eats it during the right time; yāmakālikaṁ yāme nidahitvā bhuñjati, if he both stores and eats post-midday tonics during the remainder of the day; sattāhakālikaṁ sattāhaṁ nidahitvā bhuñjati, if he both stores and eats seven-day tonics during the seven-day period; yāvajīvikaṁ sati paccaye paribhuñjati, if he uses lifetime tonics when there is a reason; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_823Sannidhikārakasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on storing, the eighth, is finished.
Origin story
First sub-story
ms2V_824Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū paṇītabhojanāni attano atthāya viññāpetvā bhuñjanti. the monks from the group of six were eating fine foods that they had requested for themselves. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā paṇītabhojanāni attano atthāya viññāpetvā bhuñjissanti. “How can the Sakyan monastics eat fine foods that they have requested for themselves? Kassa sampannaṁ na manāpaṁ, kassa sāduṁ na ruccatī”ti. Who doesn’t like nice food? Who doesn’t prefer tasty food?”
ms2V_825Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū paṇītabhojanāni attano atthāya viññāpetvā bhuñjissantī”ti …pe… “How can the monks from the group of six eat fine foods that they have requested for themselves?” … “saccaṁ kira tumhe, bhikkhave, paṇītabhojanāni attano atthāya viññāpetvā bhuñjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, paṇītabhojanāni attano atthāya viññāpetvā bhuñjissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_826“Yāni kho pana tāni paṇītabhojanāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ maccho maṁsaṁ khīraṁ dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni attano atthāya viññāpetvā bhuñjeyya, pācittiyan”ti. ‘If a monk asks for any of these kinds of fine foods for himself—that is, ghee, butter, oil, honey, syrup, fish, meat, milk, and curd—and then eats it, he commits an offense entailing confession.’”
ms2V_827Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_828Tena kho pana samayena bhikkhū gilānā honti. At one time a number of monks were sick. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṁ—The monks who were looking after them asked, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?”
“Pubbe mayaṁ, āvuso, paṇītabhojanāni attano atthāya viññāpetvā bhuñjāma, tena no phāsu hoti; “Previously we ate fine foods that we had requested ourselves, and then we were comfortable. idāni pana ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na viññāpema, tena no na phāsu hotī”ti. But now that the Buddha has prohibited this, we don’t request because we’re afraid of wrongdoing. And because of that we’re not comfortable.”
Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gilānena bhikkhunā paṇītabhojanāni attano atthāya viññāpetvā bhuñjituṁ. “Monks, I allow a sick monk to eat fine foods that he has requested for himself.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_829“Yāni kho pana tāni paṇītabhojanāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ maccho maṁsaṁ khīraṁ dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyan”ti. ‘If a monk who is not sick asks for any of these kinds of fine foods for himself—that is, ghee, butter, oil, honey, syrup, fish, meat, milk, and curd—and then eats it, he commits an offense entailing confession.’”
Definitions
ms2V_843Agilāno attano atthāya viññāpeti, payoge dukkaṭaṁ. If he is not sick and he requests for himself, then for the effort there is an act of wrong conduct. Paṭilābhena “bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. When he receives it with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_844Agilāno agilānasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. If he is not sick, and he does not perceive himself as sick, and he eats fine foods that he has requested for himself, he commits an offense entailing confession. Agilāno vematiko paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. If he is not sick, but he is unsure of it, and he eats fine foods that he has requested for himself, he commits an offense entailing confession. Agilāno gilānasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. If he is not sick, but he perceives himself as sick, and he eats fine foods that he has requested for himself, he commits an offense entailing confession.
ms2V_845Gilāno agilānasaññī, āpatti dukkaṭassa. If he is sick, but he does not perceive himself as sick, he commits an offense of wrong conduct. Gilāno vematiko, āpatti dukkaṭassa. If he is sick, but he is unsure of it, he commits an offense of wrong conduct. Gilāno gilānasaññī anāpatti. If he is sick, and he perceives himself as sick, there is no offense.
Non-offenses
ms2V_846Anāpatti—There is no offense: gilānassa, if he is sick; gilāno hutvā viññāpetvā agilāno bhuñjati, if he asked for it when he was sick, but eats it when he is no longer sick; gilānassa sesakaṁ bhuñjati, if he eats the leftovers from one who is sick; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_847Paṇītabhojanasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on fine foods, the ninth, is finished.
Origin story
First sub-story
ms2V_848Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī. Tena kho pana samayena aññataro bhikkhu sabbapaṁsukūliko susāne viharati. At that time a monk who only used discarded things was staying in a charnel ground. So manussehi diyyamānaṁ na icchati paṭiggahetuṁ, susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṁ gahetvā paribhuñjati. He disliked receiving things from people. Instead he would take whatever was offered to the dead at the charnel ground, at the foot of trees, or at the threshold, and he would use that. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized him, “kathañhi nāma ayaṁ bhikkhu amhākaṁ ayyavosāṭitakāni sāmaṁ gahetvā paribhuñjissati. “How can this monk take the offerings to our ancestors and use them? Theroyaṁ bhikkhu vaṭharo manussamaṁsaṁ maññe khādatī”ti. This monk is big and strong. One might even suspect him of eating human flesh!”
ms2V_849Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized him, “kathañhi nāma bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āharissatī”ti …pe… “How can this monk eat food that hasn’t been given?” … “saccaṁ kira tvaṁ, bhikkhu, adinnaṁ mukhadvāraṁ āhāraṁ āharasī”ti? “Is it true, monk, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, adinnaṁ mukhadvāraṁ āhāraṁ āharissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_850“Yo pana bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āhareyya, pācittiyan”ti. ‘If a monk eats food that has not been given, he commits an offense entailing confession.’”
ms2V_851Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_852Tena kho pana samayena bhikkhū udakadantapone kukkuccāyanti. Soon afterwards the monks did not use water or tooth cleaners because they were afraid of wrongdoing. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, udakadantaponaṁ sāmaṁ gahetvā paribhuñjituṁ. “Monks, I allow you to use water and tooth cleaners after taking them yourselves.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_853“Yo pana bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āhareyya, aññatra udakadantaponā, pācittiyan”ti. ‘If a monk eats food that has not been given, except for water and tooth cleaners, he commits an offense entailing confession.’”
Definitions
ms2V_859“Khādissāmi bhuñjissāmī”ti gaṇhāti, āpatti dukkaṭassa. If he takes it with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pācittiyassa. For every mouthful, he commits an offense entailing confession.
Permutations
ms2V_860Appaṭiggahitake appaṭiggahitakasaññī adinnaṁ mukhadvāraṁ āhāraṁ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa. If it has not been received, and he does not perceive it as such, and he eats it, except for water and tooth cleaners, he commits an offense entailing confession. Appaṭiggahitake vematiko adinnaṁ mukhadvāraṁ āhāraṁ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa. If it has not been received, but he is unsure of it, and he eats it, except for water and tooth cleaners, he commits an offense entailing confession. Appaṭiggahitake paṭiggahitakasaññī adinnaṁ mukhadvāraṁ āhāraṁ āhāreti, aññatra udakadantaponā, āpatti pācittiyassa. If it has not been not received, but he perceives it as such, and he eats it, except for water and tooth cleaners, he commits an offense entailing confession.
ms2V_861Paṭiggahitake appaṭiggahitakasaññī, āpatti dukkaṭassa. If it has been received, but he does not perceive it as such, he commits an offense of wrong conduct. Paṭiggahitake vematiko, āpatti dukkaṭassa. If it has been received, but he is unsure of it, he commits an offense of wrong conduct. Paṭiggahitake paṭiggahitakasaññī, anāpatti. If it has been received, and he perceives it as such, there is no offense.
Non-offenses
ms2V_862Anāpatti—There is no offense: udakadantapone, if it is water or tooth cleaners; cattāri mahāvikaṭāni sati paccaye asati kappiyakārake sāmaṁ gahetvā paribhuñjati, if, when there is a reason, but there is no attendant, he himself takes the four filthy edibles and eats them; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_863Dantaponasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on tooth cleaners, the tenth, is finished.
Bhojanavaggo catuttho. The fourth sub-chapter on eating is finished.
ms2V_864Tassuddānaṁ This is the summary:
Piṇḍo gaṇaṁ paraṁ pūvaṁ, dve ca vuttā pavāraṇā; Vikāle sannidhī khīraṁ, dantaponena te dasāti. ms2V_865“Alms, group, another, pastry, And two are spoken on invitations; At the wrong time, store, milk, With tooth cleaner—those are the ten.”
Origin story
ms2V_866Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, Tena kho pana samayena saṅghassa khādanīyaṁ ussannaṁ hoti. the Sangha had an abundance of fresh food. Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Tenahānanda, vighāsādānaṁ pūvaṁ dehī”ti. Venerable Ānanda told the Buddha, who said, “Well then, Ānanda, give the pastries to those who take leftovers.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā vighāsāde paṭipāṭiyā nisīdāpetvā ekekaṁ pūvaṁ dento aññatarissā paribbājikāya ekaṁ maññamāno dve pūve adāsi. “Yes, Sir.” Ānanda had them sit in a row and gave them one pastry each, until he accidentally gave two to a female wanderer. Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti. The female wanderers sitting next to her said to her, “This monastic is your lover.”
“Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti. “He’s not. He gave me two, thinking they were one.”
Dutiyampi kho …pe… And a second time … tatiyampi kho āyasmā ānando ekekaṁ pūvaṁ dento tassāyeva paribbājikāya ekaṁ maññamāno dve pūve adāsi. And a third time Ānanda gave them one pastry each, until he accidentally gave two to that same female wanderer. Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti. Once again the female wanderers sitting next to her said to her, “This monastic is your lover.”
“Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti. “He’s not. He gave me two, thinking they were one.”
“Jāro na jāro”ti bhaṇḍiṁsu. And they started to argue about whether or not they were lovers.
Aññataropi ājīvako parivesanaṁ agamāsi. A certain Ājīvaka ascetic, too, went to that distribution of food. Aññataro bhikkhu pahūtena sappinā odanaṁ madditvā tassa ājīvakassa mahantaṁ piṇḍaṁ adāsi. A monk mixed rice with a large amount of ghee and gave him a large lump. Atha kho so ājīvako taṁ piṇḍaṁ ādāya agamāsi. He took it and left. Aññataro ājīvako taṁ ājīvakaṁ etadavoca—“kuto tayā, āvuso, piṇḍo laddho”ti? Another Ājīvaka asked him, “Where did you get that lump?”
“Tassāvuso, samaṇassa gotamassa muṇḍagahapatikassa parivesanāya laddho”ti. “From the food distribution of the ascetic Gotama, that shaven-headed householder.”
ms2V_867Assosuṁ kho upāsakā tesaṁ ājīvakānaṁ imaṁ kathāsallāpaṁ. Some lay followers overheard that conversation between those Ājīvaka ascetics. Atha kho te upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te upāsakā bhagavantaṁ etadavocuṁ—They then went to the Buddha, bowed, sat down, and said, “ime, bhante, titthiyā avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. “Venerable Sir, these monastics of other religions want to disparage the Buddha, the Teaching, and the Sangha. Sādhu, bhante, ayyā titthiyānaṁ sahatthā na dadeyyun”ti. It would be good if the monks didn’t personally give anything to the monastics of other religions.”
Atha kho bhagavā te upāsake dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho te upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. After the Buddha had instructed, inspired, and gladdened those lay followers with a teaching, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… saddhammaṭṭhitiyā, vinayānuggahāya. for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
Final ruling
ms2V_868“Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dadeyya, pācittiyan”ti. ‘If a monk personally gives fresh or cooked food to a naked ascetic, to a male wanderer, or to a female wanderer, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_876Titthiye titthiyasaññī sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa. If it is a monastic of another religion, and he perceives them as such, and he personally gives them fresh or cooked food, he commits an offense entailing confession. Titthiye vematiko sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa. If it is a monastic of another religion, but he is unsure of it, and he personally gives them fresh or cooked food, he commits an offense entailing confession. Titthiye atitthiyasaññī sahatthā khādanīyaṁ vā bhojanīyaṁ vā deti, āpatti pācittiyassa. If it is a monastic of another religion, but he does not perceive them as such, and he personally gives them fresh or cooked food, he commits an offense entailing confession.
ms2V_877Udakadantaponaṁ deti, āpatti dukkaṭassa. If he gives water or a tooth cleaner, he commits an offense of wrong conduct. Atitthiye titthiyasaññī, āpatti dukkaṭassa. If it is not a monastic of another religion, but he perceives them as such, he commits an offense of wrong conduct. Atitthiye vematiko, āpatti dukkaṭassa. If it is not a monastic of another religion, but he is unsure of it, he commits an offense of wrong conduct. Atitthiye atitthiyasaññī, anāpatti. If it is not a monastic of another religion, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_878Anāpatti—There is no offense: dāpeti na deti, if he does not give, but has it given; upanikkhipitvā deti, if he gives by placing it near the person; bāhirālepaṁ deti, if he gives ointments for external use; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_879Acelakasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on naked ascetics, the first, is finished.
Origin story
ms2V_880Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṁ bhikkhuṁ etadavoca—Venerable Upananda the Sakyan said to his brother’s student, “ehāvuso, gāmaṁ piṇḍāya pavisissāmā”ti. “Come, let’s go to the village for alms.” Tassa adāpetvā uyyojesi—Then, without getting him any food, he sent him away, saying, “gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī”ti. “Go away! I’m not comfortable talking or sitting with you, but only if I talk and sit by myself.” Atha kho so bhikkhu upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, paṭikkamanepi bhattavissaggaṁ na sambhāvesi, chinnabhatto ahosi. But since the right time for eating was coming to an end, the student was unable to walk for alms. And as he returned to the monastery, there was nobody offering food, and so he missed his meal.
ms2V_881Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He then went to the monastery and told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto bhikkhuṁ—‘ehāvuso, gāmaṁ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojessatī”ti …pe… “How could Venerable Upananda say to a monk, ‘Come, let’s go to the village for alms,’ and then send him away without getting him any food?” … “saccaṁ kira tvaṁ, upananda, bhikkhuṁ—‘ehāvuso, gāmaṁ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhuṁ—“ehāvuso, gāmaṁ piṇḍāya pavisissāmā”ti tassa adāpetvā uyyojessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_882“Yo pana bhikkhu bhikkhuṁ—‘ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti tassa dāpetvā vā adāpetvā vā uyyojeyya— ‘gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’ti, etadeva paccayaṁ karitvā anaññaṁ, pācittiyan”ti. ‘If a monk says to a monk, “Come, let’s go to the village or town for alms,” and then, whether he has had food given to him or not, sends him away, saying, “Go away, I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,” and he does so only for this reason and no other, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_890Upasampanne upasampannasaññī uyyojeti, āpatti pācittiyassa. If the second monk is fully ordained, and the first monk perceives him as such, and he sends him away, he commits an offense entailing confession. Upasampanne vematiko uyyojeti, āpatti pācittiyassa. If the second monk is fully ordained, but the first monk is unsure of it, and he sends him away, he commits an offense entailing confession. Upasampanne anupasampannasaññī uyyojeti, āpatti pācittiyassa. If the second monk is fully ordained, but the first monk does not perceive him as such, and he sends him away, he commits an offense entailing confession.
ms2V_891Kalisāsanaṁ āropeti, āpatti dukkaṭassa. If he puts him down, he commits an offense of wrong conduct. Anupasampannaṁ uyyojeti, āpatti dukkaṭassa. If he sends away one who is not fully ordained, he commits an offense of wrong conduct. Kalisāsanaṁ āropeti, āpatti dukkaṭassa. If he puts him down, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the other is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_892Anāpatti—There is no offense: “ubho ekato na yāpessāmā”ti uyyojeti, if he sends him away, thinking, “Together we won’t get enough;” “mahagghaṁ bhaṇḍaṁ passitvā lobhadhammaṁ uppādessatī”ti uyyojeti, if he sends him away, thinking, “If he sees these valuable goods, he’ll become greedy;” “mātugāmaṁ passitvā anabhiratiṁ uppādessatī”ti uyyojeti, if he sends him away, thinking, “If he sees this woman, he’ll become lustful;” “gilānassa vā ohiyyakassa vā vihārapālassa vā yāguṁ vā bhattaṁ vā khādanīyaṁ vā bhojanīyaṁ vā nīharā”ti uyyojeti, if he sends him away, saying, “Take congee or a meal or fresh food or cooked food to the one who is sick or to the one who is left behind or to the one who is guarding the dwellings;” na anācāraṁ ācaritukāmo, if he does not intend to misbehave; sati karaṇīye uyyojeti, if he sends him away when there is something to be done; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_893Uyyojanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on sending away, the second, is finished.
Origin story
ms2V_894Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṁ gantvā tassa pajāpatiyā saddhiṁ sayanighare nisajjaṁ kappesi. Venerable Upananda the Sakyan went to the house of a friend and sat down with his wife in their bedroom. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. The husband approached Upananda, bowed, and sat down. Ekamantaṁ nisinno kho so puriso pajāpatiṁ etadavoca—“dadehāyyassa bhikkhan”ti. He then said to his wife, “Please give him alms.” Atha kho sā itthī āyasmato upanandassa sakyaputtassa bhikkhaṁ adāsi. And she did so.
Atha kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“gacchatha, bhante, yato ayyassa bhikkhā dinnā”ti. Soon afterwards he said, “Please leave, Sir, the alms have been given.”
Atha kho sā itthī sallakkhetvā—“pariyuṭṭhito ayaṁ puriso”ti, āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“nisīdatha, bhante, mā agamitthā”ti. But the woman, knowing that her husband was lustful, said, “Please sit, Sir, don’t go.”
Dutiyampi kho so puriso …pe… A second time and tatiyampi kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“gacchatha, bhante, yato ayyassa bhikkhā dinnā”ti. a third time he repeated his request, Tatiyampi kho sā itthī āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“nisīdatha, bhante, mā agamitthā”ti. and both times his wife repeated hers.
ms2V_895Atha kho so puriso nikkhamitvā bhikkhū ujjhāpesi—He then left the house and complained to the monks, “ayaṁ, bhante, ayyo upanando mayhaṁ pajāpatiyā saddhiṁ sayanighare nisinno. “Venerables, Venerable Upananda is seated with my wife in our bedroom. So mayā uyyojīyamāno na icchati gantuṁ. When I ask him to leave because we’re busy, he doesn’t want to go.” Bahukiccā mayaṁ bahukaraṇīyā”ti.
ms2V_896Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto sabhojane kule anupakhajja nisajjaṁ kappessatī”ti …pe… “How could Venerable Upananda sit down intruding on a lustful couple?” … “saccaṁ kira tvaṁ, upananda, sabhojane kule anupakhajja nisajjaṁ kappesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, sabhojane kule anupakhajja nisajjaṁ kappessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_897“Yo pana bhikkhu sabhojane kule anupakhajja nisajjaṁ kappeyya, pācittiyan”ti. ‘If a monk sits down intruding on a lustful couple, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_902Sayanighare sayanigharasaññī sabhojane kule anupakhajja nisajjaṁ kappeti, āpatti pācittiyassa. If it is a bedroom, and he perceives it as such, and he sits down intruding on a lustful couple, he commits an offense entailing confession. Sayanighare vematiko sabhojane kule anupakhajja nisajjaṁ kappeti, āpatti pācittiyassa. If it is a bedroom, but he is unsure of it, and he sits down intruding on a lustful couple, he commits an offense entailing confession. Sayanighare nasayanigharasaññī sabhojane kule anupakhajja nisajjaṁ kappeti, āpatti pācittiyassa. If it is a bedroom, but he does not perceive it as such, and he sits down intruding on a lustful couple, he commits an offense entailing confession.
ms2V_903Nasayanighare sayanigharasaññī, āpatti dukkaṭassa. If it is not a bedroom, but he perceives it as such, he commits an offense of wrong conduct. Nasayanighare vematiko, āpatti dukkaṭassa. If it is not a bedroom, but he is unsure of it, he commits an offense of wrong conduct. Nasayanighare nasayanigharasaññī, anāpatti. If it is not a bedroom, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_904Anāpatti—There is no offense: mahallake ghare piṭṭhasaṅghāṭassa hatthapāsaṁ avijahitvā nisīdati, if, in a large house, he sits down, but not more one arm’s reach inside the door frame; khuddake ghare piṭṭhivaṁsaṁ anatikkamitvā nisīdati, if, in a small house, he sits down, but not beyond the ridge beam; bhikkhu dutiyo hoti, if he has a companion monk; ubho nikkhantā honti, if both have left; ubho vītarāgā, if both are without lust; nasayanighare, if it is not a bedroom; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_905Sabhojanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on lustful, the third, is finished.
Origin story
ms2V_906Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṁ gantvā tassa pajāpatiyā saddhiṁ raho paṭicchanne āsane nisajjaṁ kappesi. Venerable Upananda the Sakyan went to the house of a friend and sat down with his wife in private on a concealed seat. Atha kho so puriso ujjhāyati khiyyati vipāceti—The husband complained and criticized him, “kathañhi nāma ayyo upanando mayhaṁ pajāpatiyā saddhiṁ raho paṭicchanne āsane nisajjaṁ kappessatī”ti. “How could Venerable Upananda sit with my wife in private on a concealed seat?”
ms2V_907Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that man, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappessatī”ti …pe… “How could Venerable Upananda sit in private on a concealed seat with a woman?” … “saccaṁ kira tvaṁ, upananda, mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_908“Yo pana bhikkhu mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappeyya, pācittiyan”ti. ‘If a monk sits down in private on a concealed seat with a woman, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_915Mātugāme mātugāmasaññī raho paṭicchanne āsane nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, and he perceives her as such, and he sits down in private on a concealed seat with her, he commits an offense entailing confession. Mātugāme vematiko raho paṭicchanne āsane nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he sits down in private on a concealed seat with her, he commits an offense entailing confession. Mātugāme amātugāmasaññī raho paṭicchanne āsane nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he sits down in private on a concealed seat with her, he commits an offense entailing confession.
ms2V_916Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatāya vā manussaviggahitthiyā vā saddhiṁ raho paṭicchanne āsane nisajjaṁ kappeti, āpatti dukkaṭassa. If he sits down in private on a concealed seat with a female spirit, a female ghost, a paṇḍaka, or a female animal in the form of a woman, he commits an offense of wrong conduct. Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme amātugāmasaññī, anāpatti. If it is not a woman, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_917Anāpatti—There is no offense: yo koci viññū puriso dutiyo hoti, if he has a male companion who understands; tiṭṭhati na nisīdati, if he stands and does not sit down; arahopekkho, if he is not seeking privacy; aññavihito nisīdati, if he sits down preoccupied with something else; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_918Rahopaṭicchannasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on private and concealed, the fourth, is finished.
Origin story
ms2V_919Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto sahāyakassa gharaṁ gantvā tassa pajāpatiyā saddhiṁ eko ekāya raho nisajjaṁ kappesi. Venerable Upananda the Sakyan went to the house of a friend and sat down in private alone with his wife. Atha kho so puriso ujjhāyati khiyyati vipāceti—The husband complained and criticized him, “kathañhi nāma ayyo upanando mayhaṁ pajāpatiyā saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti. “How could Venerable Upananda sit down in private alone with my wife?”
ms2V_920Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that man, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessatī”ti …pe… “How could Venerable Upananda sit down in private alone with a woman?” … “saccaṁ kira tvaṁ, upananda, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappesī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pāsādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_921“Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyan”ti. ‘If a monk sits down in private alone with a woman, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_928Mātugāme mātugāmasaññī eko ekāya raho nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, and he perceives her as such, and he sits down in private alone with her, he commits an offense entailing confession. Mātugāme vematiko eko ekāya raho nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he sits down in private alone with her, he commits an offense entailing confession. Mātugāme amātugāmasaññī eko ekāya raho nisajjaṁ kappeti, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he sits down in private alone with her, he commits an offense entailing confession.
ms2V_929Yakkhiyā vā petiyā vā paṇḍakena vā tiracchānagatamanussaviggahitthiyā vā saddhiṁ eko ekāya raho nisajjaṁ kappeti, āpatti dukkaṭassa. If he sits down in private alone with a female spirit, with a female ghost, with a paṇḍaka, or with a female animal in the form of a woman, he commits an offense of wrong conduct.
Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme amātugāmasaññī, anāpatti. If it is not a woman, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_930Anāpatti—There is no offense: yo koci viññū puriso dutiyo hoti, if he has a male companion who understands; tiṭṭhati na nisīdati, if he stands and does not sit down; arahopekkho if he is not seeking privacy; aññavihito nisīdati, if he sits down preoccupied with something else; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_931Rahonisajjasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on sitting in private, the fifth, is finished.
Origin story
First sub-story
ms2V_932Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ āyasmantaṁ upanandaṁ sakyaputtaṁ bhattena nimantesi. At that time a family that was supporting Venerable Upananda the Sakyan had invited him to a meal, Aññepi bhikkhū bhattena nimantesi. and they had invited other monks too. Tena kho pana samayena āyasmā upanando sakyaputto purebhattaṁ, kulāni payirupāsati. But since Upananda was visiting other families before that meal, Atha kho te bhikkhū te manusse etadavocuṁ—the other monks said to that family, “dethāvuso, bhattan”ti. “Please give the meal.”
“Āgametha, bhante, yāvāyyo upanando āgacchatī”ti. “Please wait, Sirs, until Venerable Upananda arrives.”
Dutiyampi kho te bhikkhū …pe… A second time … tatiyampi kho te bhikkhū te manusse etadavocuṁ—A third time those monks said, “dethāvuso, bhattaṁ; pure kālo atikkamatī”ti. “Please give the meal before it is too late.”
“Yampi mayaṁ, bhante, bhattaṁ karimhā ayyassa upanandassa kāraṇā. “But we prepared the meal because of Venerable Upananda. Āgametha, bhante, yāvāyyo upanando āgacchatī”ti. Please wait until he arrives.”
ms2V_933Atha kho āyasmā upanando sakyaputto purebhattaṁ kulāni payirupāsitvā divā āgacchati. Then, after visiting those families, Upananda arrived late, Bhikkhū na cittarūpaṁ bhuñjiṁsu. and those monks did not eat as much as they had intended. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto nimantito sabhatto samāno purebhattaṁ kulesu cārittaṁ āpajjissatī”ti …pe… “How can Venerable Upananda visit families first when invited to a meal?” … “saccaṁ kira tvaṁ, upananda, nimantito sabhatto samāno purebhattaṁ kulesu cārittaṁ āpajjasī”ti? “Is it true, Upananda, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, nimantito sabhatto samāno purebhattaṁ kulesu cārittaṁ āpajjissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_934“Yo pana bhikkhu nimantito sabhatto samāno purebhattaṁ kulesu cārittaṁ āpajjeyya, pācittiyan”ti. ‘If a monk who has been invited to a meal visits families beforehand, he commits an offense entailing confession.’”
ms2V_935Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_936Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṅghassatthāya khādanīyaṁ pāhesi—Soon afterwards a family that was supporting Upananda sent fresh food to the Sangha. “ayyassa upanandassa dassetvā saṅghassa dātabban”ti. They instructed that the food should be shown to Upananda and then given to the Sangha.
Tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti. But on that occasion Upananda had gone to the village for alms. Atha kho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu—When those people arrived at the monastery, “kahaṁ, bhante, ayyo upanando”ti? they asked for Upananda, “Esāvuso, āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho”ti. and they were told where he was. “Idaṁ, bhante, khādanīyaṁ ayyassa upanandassa dassetvā saṅghassa dātabban”ti. They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.” Bhagavato etamatthaṁ ārocesuṁ. The monks told the Buddha, Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—who then gave a teaching and addressed the monks: “tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī”ti. “Well then, monks, receive it and put it aside until Upananda returns.”
ms2V_937Atha kho āyasmā upanando sakyaputto—“bhagavatā paṭikkhittaṁ purebhattaṁ kulesu cārittaṁ āpajjitun”ti pacchābhattaṁ kulāni payirupāsitvā divā paṭikkami, khādanīyaṁ ussāriyittha. When he heard that the Buddha had prohibited visiting families before the meal, Upananda visited them after the meal instead. As a consequence, he returned late to the monastery, and the food had to be returned to the donors.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto pacchābhattaṁ kulesu cārittaṁ āpajjissatī”ti …pe… “How can Venerable Upananda visit families after the meal?” … “saccaṁ kira tvaṁ, upananda, pacchābhattaṁ kulesu cārittaṁ āpajjasī”ti? “Is it true, Upananda, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, pacchābhattaṁ kulesu cārittaṁ āpajjissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_938“Yo pana bhikkhu nimantito sabhatto samāno purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya, pācittiyan”ti. ‘If a monk who has been invited to a meal visits families beforehand or afterwards, he commits an offense entailing confession.’”
ms2V_939Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_940Tena kho pana samayena bhikkhū cīvaradānasamaye kukkuccāyantā kulāni na payirupāsanti. Soon afterwards it was the robe-giving season. But being afraid of wrongdoing, the monks did not visit families. Cīvaraṁ parittaṁ uppajjati. As a result, they only got a small amount of robe-cloth. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvaradānasamaye kulāni payirupāsituṁ. “Monks, I allow you to visit families during the robe-giving season.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Third preliminary ruling
ms2V_941“Yo pana bhikkhu nimantito sabhatto samāno purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya, aññatra samayā, pācittiyaṁ. ‘If a monk who has been invited to a meal visits families beforehand or afterwards, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Cīvaradānasamayo—ayaṁ tattha samayo”ti. This is the appropriate occasion: it is the robe-giving season.’”
ms2V_942Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fourth sub-story
ms2V_943Tena kho pana samayena bhikkhū cīvarakammaṁ karonti, attho ca hoti sūciyāpi suttenapi satthakenapi. Soon afterwards the monks were making robes, and they needed a needle, thread, and scissors. Bhikkhū kukkuccāyantā kulāni na payirupāsanti. But being afraid of wrongdoing, they did not visit families. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, cīvarakārasamaye kulāni payirupāsituṁ. “Monks, I allow you to visit families at a time of making robes.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Fourth preliminary ruling
ms2V_944“Yo pana bhikkhu nimantito sabhatto samāno purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya, aññatra samayā, pācittiyaṁ. ‘If a monk who has been invited to a meal visits families beforehand or afterwards, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the robe-giving season; it is a time of making robes.’”
ms2V_945Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fifth sub-story
ms2V_946Tena kho pana samayena bhikkhū gilānā honti, attho ca hoti bhesajjehi. Soon afterwards there were sick monks who needed medicines. Bhikkhū kukkuccāyantā kulāni na payirupāsanti. But being afraid of wrongdoing, the monks did not visit families. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, santaṁ bhikkhuṁ āpucchā kulāni payirupāsituṁ. “Monks, I allow you to visit families after informing an available monk.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_947“Yo pana bhikkhu nimantito sabhatto samāno santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya, aññatra samayā, pācittiyaṁ. ‘If a monk who has been invited to a meal visits families beforehand or afterwards without informing an available monk, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Cīvaradānasamayo, cīvarakārasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the robe-giving season; it is a time of making robes.’”
Definitions
Permutations
ms2V_960Nimantite nimantitasaññī santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjati, aññatra samayā, āpatti pācittiyassa. If he has been invited, and he perceives that he has, and he visits families beforehand or afterwards without informing an available monk, except on an appropriate occasion, he commits an offense entailing confession. Nimantite vematiko santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjati, aññatra samayā, āpatti pācittiyassa. If he has been invited, but he is unsure of it, and he visits families beforehand or afterwards without informing an available monk, except on an appropriate occasion, he commits an offense entailing confession. Nimantite animantitasaññī santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjati, aññatra samayā, āpatti pācittiyassa. If he has been invited, but he does not perceive that he has, and he visits families beforehand or afterwards without informing an available monk, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_961Animantite nimantitasaññī, āpatti dukkaṭassa. If he has not been invited, but he perceives that he has, he commits an offense of wrong conduct. Animantite vematiko, āpatti dukkaṭassa. If he has not been invited, but he is unsure of it, he commits an offense of wrong conduct. Animantite animantitasaññī, anāpatti. If he has not been invited, and he does not perceive that he has, there is no offense.
Non-offenses
ms2V_962Anāpatti—There is no offense: samaye, if it is an appropriate occasion; santaṁ bhikkhuṁ āpucchā pavisati, if he enters after informing an available monk; asantaṁ bhikkhuṁ anāpucchā pavisati, if, when there is no available monk, he enters without informing anyone; aññassa gharena maggo hoti, if the road passes someone else’s house; gharūpacārena maggo hoti, if the road passes the vicinity of someone else’s house; antarārāmaṁ gacchati, if he is going between monasteries; bhikkhunupassayaṁ gacchati, if he is going to the dwelling place of nuns; titthiyaseyyaṁ gacchati, if he is going to the dwelling place of the monastics of another religion; paṭikkamanaṁ gacchati, if he is returning to the monastery; bhattiyagharaṁ gacchati, if he is going to the house where he has been invited; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_963Cārittasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on visiting, the sixth, is finished.
Origin story
ms2V_964Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena kho pana samayena mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. At that time Mahānāma the Sakyan had an abundance of tonics. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—He went to the Buddha, bowed, sat down, and said, “icchāmahaṁ, bhante, saṅghaṁ catumāsaṁ bhesajjena pavāretun”ti. “Venerable Sir, I wish to invite the Sangha to ask for tonics for four months.”
“Sādhu sādhu, mahānāma. “Good, good, Mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ catumāsaṁ bhesajjena pavārehī”ti. Please do so.”
Bhikkhū kukkuccāyantā nādhivāsenti. But the monks were afraid of wrongdoing and did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They then told the Buddha what had happened. …
anujānāmi, bhikkhave, catumāsaṁ bhesajjappaccayapavāraṇaṁ sāditun”ti. “Monks, I allow you to accept an invitation to ask for tonics for four months.”
ms2V_965Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁ bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. Yet the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—A second time he went to the Buddha, bowed, sat down, and said, “icchāmahaṁ, bhante, saṅghaṁ aparampi catumāsaṁ bhesajjena pavāretun”ti. “Sir, I wish to invite the Sangha to ask for tonics for a further four months.”
“Sādhu sādhu, mahānāma. “Good, good, Mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ aparampi catumāsaṁ bhesajjena pavārehī”ti. Please do so.”
Bhikkhū kukkuccāyantā nādhivāsenti. Again the monks were afraid of wrongdoing and did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, puna pavāraṇampi sāditun”ti. “Monks, I allow you to accept a further invitation.”
ms2V_966Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁyeva bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. Once again the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—A third time he went to the Buddha, bowed, sat down, and said, “icchāmahaṁ, bhante, saṅghaṁ yāvajīvaṁ bhesajjena pavāretun”ti. “Sir, I wish to invite the Sangha to ask for tonics for life.”
“Sādhu sādhu, mahānāma. “Good, good, Mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ yāvajīvaṁ bhesajjena pavārehī”ti. Please do so.”
Bhikkhū kukkuccāyantā nādhivāsenti. Yet again the monks were afraid of wrongdoing and did not accept. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, niccapavāraṇampi sāditun”ti. “Monks, I allow you to accept a permanent invitation.”
ms2V_967Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā. At that time the monks from the group of six were shabbily dressed and improper in appearance. Mahānāmo sakko vattā hoti—“kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā? Mahānāma criticized them, “Venerables, why are you shabbily dressed and improper in appearance? Nanu nāma pabbajitena sunivatthena bhavitabbaṁ supārutena ākappasampannenā”ti? Shouldn’t one who has gone forth be suitably dressed and proper in appearance?”
Chabbaggiyā bhikkhū mahānāme sakke upanandhiṁsu. The monks from the group of six developed a grudge against Mahānāma. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena mahānāmaṁ sakkaṁ maṅkuṁ kareyyāmā”ti? Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—Thinking of ways to humiliate him, it occurred to them, “mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṁ, āvuso, mahānāmaṁ sakkaṁ sappiṁ viññāpemā”ti. “Mahānāma has invited the Sangha to ask for tonics. Let’s ask him for ghee.”
Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṁsu; upasaṅkamitvā mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti. They then went to Mahānāma and said, “We need a doṇa measure of ghee.”
“Ajjaṇho, bhante, āgametha. “Please wait until tomorrow. Manussā vajaṁ gatā sappiṁ āharituṁ. People have gone to the cow-pen to get ghee. Kālaṁ āharissathā”ti. You may come and get it in the morning.”
ms2V_968Dutiyampi kho …pe… A second time tatiyampi kho chabbaggiyā bhikkhū mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti. and a third time the monks from the group of six said the same thing, “Ajjaṇho, bhante, āgametha. and Mahānāma replied as before. Manussā vajaṁ gatā sappiṁ āharituṁ. Kālaṁ āharissathā”ti. “Kiṁ pana tayā, āvuso, adātukāmena pavāritena, yaṁ tvaṁ pavāretvā na desī”ti. They then said, “Why do you give an invitation if you don’t wish to give?”
Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti. Mahānāma complained and criticized them, “How can they not wait for one day when asked?”
ms2V_969Assosuṁ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of Mahānāma, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti …pe… “How could the monks from the group of six not wait for one day when asked by Mahānāma?” … “saccaṁ kira tumhe, bhikkhave, mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamethā”ti? “Is it true, monks, that you acted like this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena—“ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamessatha. “Foolish men, how could you act like this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_970“Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiyan”ti. ‘A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, except if it is a further invitation or a permanent invitation, he commits an offense entailing confession.’”
Definitions
ms2V_976Bhesajjapariyante—yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa. When there is a limit on the tonics, if he asks for tonics other than those he has been invited to ask for, he commits an offense entailing confession. Rattipariyante—yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa. When there is a limit on the time period, if he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. Bhesajjapariyante ca rattipariyante ca—yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa. When there is a limit on both the tonics and on the time period, if he asks for tonics other than those he has been invited to ask for or he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. Neva bhesajjapariyante na rattipariyante, anāpatti. When there is neither a limit on the tonics nor on the time period, there is no offense.
ms2V_977Na bhesajjena karaṇīyena bhesajjaṁ viññāpeti, āpatti pācittiyassa. If he asks for tonics when he has no need for tonics, he commits an offense entailing confession. Aññena bhesajjena karaṇīyena aññaṁ bhesajjaṁ viññāpeti, āpatti pācittiyassa. If he asks for a tonic other than the tonic he needs, he commits an offense entailing confession.
Permutations
Tatuttari tatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa. If it is beyond the limit, and he perceives it as such, and he asks for tonics, he commits an offense entailing confession. Tatuttari vematiko bhesajjaṁ viññāpeti, āpatti pācittiyassa. If it is beyond the limit, but he is unsure of it, and he asks for tonics, he commits an offense entailing confession. Tatuttari natatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa. If it is beyond the limit, but he does not perceive it as such, and he asks for tonics, he commits an offense entailing confession.
ms2V_978Natatuttari tatuttarisaññī, āpatti dukkaṭassa. If it is not beyond the limit, but he perceives it as such, he commits an offense of wrong conduct. Natatuttari vematiko, āpatti dukkaṭassa. If it is not beyond the limit, but he is unsure of it, he commits an offense of wrong conduct. Natatuttari natatuttarisaññī, anāpatti. If it is not beyond the limit, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_979Anāpatti—There is no offense: yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti, if he asks for those tonics for which he was invited to ask; yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti, if he asks during the time period for which he was invited to ask; “imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho”ti ācikkhitvā viññāpeti, if he asks by informing, “You have invited me to ask for these tonics, but I need such-and-such a tonic;” “yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho”ti ācikkhitvā viññāpeti, if he asks by informing, “The time period during which you invited me to ask has passed, but I need tonics;” ñātakānaṁ if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_980Mahānāmasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on Mahānāma, the seventh, is finished.
Origin story
First sub-story
ms2V_981Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena rājā pasenadi kosalo senāya abbhuyyāto hoti. King Pasenadi of Kosala was marching out with the army, Chabbaggiyā bhikkhū uyyuttaṁ senaṁ dassanāya agamaṁsu. and the monks from the group of six went to see it. Addasā kho rājā pasenadi kosalo chabbaggiye bhikkhū dūratova āgacchante. When King Pasenadi saw the monks coming, Disvāna pakkosāpetvā etadavoca—he summoned them and said, “kissa tumhe, bhante, āgatatthā”ti? “Venerables, why have you come here?”
“Mahārājānaṁ mayaṁ daṭṭhukāmā”ti. “We wish to see the great king.”
“Kiṁ, bhante, maṁ diṭṭhena yuddhābhinandinaṁ; “What’s the use of seeing me finding pleasure in battle? nanu bhagavā passitabbo”ti? Shouldn’t you see the Buddha?”
Manussā ujjhāyanti khiyyanti vipācenti—And people complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā uyyuttaṁ senaṁ dassanāya āgacchissanti. “How can the Sakyan monastics go to see the army? Amhākampi alābhā, amhākampi dulladdhaṁ, ye mayaṁ ājīvassa hetu puttadārassa kāraṇā senāya āgacchāmā”ti. It’s our misfortune that we must go out with the army for the sake of our livelihoods and because of our wives and children.”
ms2V_982Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū uyyuttaṁ senaṁ dassanāya gacchissantī”ti …pe… “How could the monks from the group of six go to see the army?” … “saccaṁ kira tumhe, bhikkhave, uyyuttaṁ senaṁ dassanāya gacchathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, uyyuttaṁ senaṁ dassanāya gacchissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_983“Yo pana bhikkhu uyyuttaṁ senaṁ dassanāya gaccheyya, pācittiyan”ti. ‘If a monk goes to see an army, he commits an offense entailing confession.’”
ms2V_984Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_985Tena kho pana samayena aññatarassa bhikkhuno mātulo senāya gilāno hoti. Soon afterwards a certain monk had a sick uncle in the army. So tassa bhikkhuno santike dūtaṁ pāhesi—The uncle sent a message to that monk: “ahañhi senāya gilāno. “I’m with the army and I’m sick. Āgacchatu bhadanto. Please come, Venerable. Icchāmi bhadantassa āgatan”ti. I want you to come.”
Atha kho tassa bhikkhuno etadahosi—“bhagavatā sikkhāpadaṁ paññattaṁ—‘na uyyuttaṁ senaṁ dassanāya gantabban’ti. Knowing that the Buddha had laid down a rule against going to see an army, that monk thought, Ayañca me mātulo senāya gilāno. “I have a sick uncle in the army. Kathaṁ nu kho mayā paṭipajjitabban”ti? What should I do now?” Bhagavato etamatthaṁ ārocesi. And he told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, tathārūpappaccayā senāya gantuṁ. “Monks, I allow you to go to the army when there’s a suitable reason.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_986“Yo pana bhikkhu uyyuttaṁ senaṁ dassanāya gaccheyya, aññatra tathārūpappaccayā, pācittiyan”ti. ‘If a monk goes to see an army, except if there is a suitable reason, he commits an offense entailing confession.’”
Definitions
Dassanāya gacchati, āpatti dukkaṭassa. If he is on his way to see it, he commits an offense of wrong conduct. Yattha ṭhito passati, āpatti pācittiyassa. Wherever he stands to see it, he commits an offense entailing confession. Dassanūpacāraṁ vijahitvā punappunaṁ passati, āpatti pācittiyassa. Every time he goes beyond the range of sight and then sees it again, he commits an offense entailing confession.
Permutations
ms2V_991Uyyutte uyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. If it is an army, and he perceives it as such, and he goes to see it, except if there is a suitable reason, he commits an offense entailing confession. Uyyutte vematiko dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. If it is an army, but he is unsure of it, and he goes to see it, except if there is a suitable reason, he commits an offense entailing confession. Uyyutte anuyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. If it is an army, but he does not perceive it as such, and he goes to see it, except if there is a suitable reason, he commits an offense entailing confession.
ms2V_992Ekamekaṁ dassanāya gacchati, āpatti dukkaṭassa. If he is on his way to see one division of a fourfold army, he commits an offense of wrong conduct. Yattha ṭhito passati, āpatti dukkaṭassa. Wherever he stands to see it, he commits an offense of wrong conduct. Dassanūpacāraṁ vijahitvā punappunaṁ passati, āpatti dukkaṭassa. Every time he goes beyond the range of sight and then sees it again, he commits an offense of wrong conduct.
Anuyyutte uyyuttasaññī, āpatti dukkaṭassa. If it is not an army, but he perceives it as such, he commits an offense of wrong conduct. Anuyyutte vematiko, āpatti dukkaṭassa. If it is not an army, but he is unsure of it, he commits an offense of wrong conduct. Anuyyutte anuyyuttasaññī, anāpatti. If it is not an army, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_993Anāpatti—There is no offense: ārāme ṭhito passati, if he sees it while standing in a monastery; bhikkhussa ṭhitokāsaṁ vā nisinnokāsaṁ vā nipannokāsaṁ vā āgacchati, if the army comes to where the monk is standing, sitting, or lying down; paṭipathaṁ gacchanto passati, if he sees it while walking in the opposite direction; tathārūpappaccayā, if he has a suitable reason; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_994Uyyuttasenāsikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on armies, the eighth, is finished.
Origin story
ms2V_995Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū sati karaṇīye senaṁ gantvā atirekatirattaṁ senāya vasanti. the monks from the group of six went to the army on some business, and they stayed there for more than three nights. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā senāya vasissanti. “How can the Sakyan monastics stay with the army? Amhākampi alābhā, amhākampi dulladdhaṁ, ye mayaṁ ājīvassa hetu puttadārassa kāraṇā senāya paṭivasāmā”ti. It’s our misfortune that we must stay with the army for the sake of our livelihoods and because of our wives and children.”
ms2V_996Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū atirekatirattaṁ senāya vasissantī”ti …pe… “How could the monks from the group of six stay with the army for more than three nights?” … “saccaṁ kira tumhe, bhikkhave, atirekatirattaṁ senāya vasathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, atirekatirattaṁ senāya vasissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_997“Siyā ca tassa bhikkhuno kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tena bhikkhunā senāya vasitabbaṁ. Tato ce uttari vaseyya, pācittiyan”ti. ‘If that monk has a reason for going to the army, he may stay with the army for two or three nights. If he stays longer than that, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1001Atirekatiratte atirekasaññī senāya vasati, āpatti pācittiyassa. If it is more than three nights, and he perceives it as more, and he is staying with the army, he commits an offense entailing confession. Atirekatiratte vematiko senāya vasati, āpatti pācittiyassa. If it is more than three nights, but he is unsure of it, and he is staying with the army, he commits an offense entailing confession. Atirekatiratte ūnakasaññī senāya vasati, āpatti pācittiyassa. If it is more than three nights, but he perceives it as less, and he is staying with the army, he commits an offense entailing confession.
ms2V_1002Ūnakatiratte atirekasaññī, āpatti dukkaṭassa. If it is less than three nights, but he perceives it as more, he commits an offense of wrong conduct. Ūnakatiratte vematiko, āpatti dukkaṭassa. If it is less than three nights, but he is unsure of it, he commits an offense of wrong conduct. Ūnakatiratte ūnakasaññī, anāpatti. If it is less than three nights, and he perceives it as less, there is no offense.
Non-offenses
ms2V_1003Anāpatti—There is no offense: dvetisso rattiyo vasati, if he stays for two or three nights; ūnakadvetisso rattiyo vasati, if he stays for less than two or three nights; dve rattiyo vasitvā tatiyāya rattiyā purāruṇā nikkhamitvā puna vasati, if he stays for two nights, then leaves before dawn on the third night, and then stays again; gilāno vasati, if he stays because he is sick; gilānassa karaṇīyena vasati, if he stays because he has to take care of someone who is sick; senā vā paṭisenāya ruddhā hoti, if the army is obstructed by an enemy army; kenaci palibuddho hoti, if he is obstructed from leaving; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1004Senāvāsasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on staying with armies, the ninth, is finished.
undefinedOrigin story
ms2V_1005Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū dirattatirattaṁ senāya vasamānā uyyodhikampi balaggampi senābyūhampi anīkadassanampi gacchanti. the monks from the group of six were staying with the army for two or three nights. They went to see battles, troop reviews, the massing of the army, and troop inspections. Aññataropi chabbaggiyo bhikkhu uyyodhikaṁ gantvā kaṇḍena paṭividdho hoti. One of the monks who went to a battle was struck by an arrow. Manussā taṁ bhikkhuṁ uppaṇḍesuṁ—People teased him, “kacci, bhante, suyuddhaṁ ahosi, kati te lakkhāni laddhānī”ti? “We hope you had a good battle, Venerable. How many targets did you hit?” So bhikkhu tehi manussehi uppaṇḍiyamāno maṅku ahosi. And because they teased him, he felt humiliated.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized those monks, “kathañhi nāma samaṇā sakyaputtiyā uyyodhikaṁ dassanāya āgacchissanti. “How can the Sakyan monastics go to see a battle? Amhākampi alābhā, amhākampi dulladdhaṁ, ye mayaṁ ājīvassa hetu puttadārassa kāraṇā uyyodhikaṁ āgacchāmā”ti. It’s our misfortune that we must go to battles for the sake of our livelihoods and because of our wives and children.”
ms2V_1006Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū uyyodhikaṁ dassanāya gacchissantī”ti …pe… “How could the monks from the group of six go to see a battle?” … “saccaṁ kira tumhe, bhikkhave, uyyodhikaṁ dassanāya gacchathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, uyyodhikaṁ dassanāya gacchissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
undefinedFinal ruling
ms2V_1007“Dirattatirattañce bhikkhu senāya vasamāno uyyodhikaṁ vā balaggaṁ vā senābyūhaṁ vā anīkadassanaṁ vā gaccheyya, pācittiyan”ti. ‘If a monk who is staying with an army for two or three nights goes to a battle, a troop review, a massing of the army, or a troop inspection, he commits an offense entailing confession.’”
undefinedDefinitions
Dassanāya gacchati, āpatti dukkaṭassa. If he is on his way to see it, he commits an offense of wrong conduct. Yattha ṭhito passati, āpatti pācittiyassa. Wherever he stands to see it, he commits an offense entailing confession. Dassanūpacāraṁ vijahitvā punappunaṁ passati, āpatti pācittiyassa. Every time he goes beyond the range of sight and then sees it again, he commits an offense entailing confession.
undefinedPermutations
ms2V_1013Ekamekaṁ dassanāya gacchati, āpatti dukkaṭassa. If he is on his way to see one division of a fourfold army, he commits an offense of wrong conduct. Yattha ṭhito passati, āpatti dukkaṭassa. Wherever he stands to see it, he commits an offense of wrong conduct. Dassanūpacāraṁ vijahitvā punappunaṁ passati, āpatti dukkaṭassa. Every time he goes beyond the range of sight and then sees it again, he commits an offense of wrong conduct.
undefinedNon-offenses
ms2V_1014Anāpatti—There is no offense: ārāme ṭhito passati, if he sees it while standing in a monastery; bhikkhussa ṭhitokāsaṁ vā nisinnokāsaṁ vā nipannokāsaṁ vā āgantvā sampahāro dissati, if the army comes to where the monk is standing, sitting, or lying down, and he then sees fighting; paṭipathaṁ gacchanto passati, if he sees it while walking in the opposite direction; sati karaṇīye gantvā passati, if he goes because there is something to be done, and he then sees it; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1015Uyyodhikasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on battles, the tenth, is finished.
Acelakavaggo pañcamo. The fifth sub-chapter on naked ascetics is finished.
ms2V_1016Tassuddānaṁ This is the summary:
Pūvaṁ kathopanandassa, tayaṁpaṭṭhākameva ca; Mahānāmo pasenadi, senāviddho ime dasāti. ms2V_1017“Pastry, talking, three on Upananda, And indeed supporting; Mahānāma, Pasenadi, Army, and struck: those are the ten.”
Origin story
ms2V_1018Tena samayena buddho bhagavā cetiyesu cārikaṁ caramāno yena bhaddavatikā tena pāyāsi. On one occasion when the Buddha was wandering in the country of Ceti on his way to Bhaddavatikā, Addasaṁsu kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ dūratova āgacchantaṁ. he was seen by a number of cow-herds, shepherds, farmers, and travelers. Disvāna bhagavantaṁ etadavocuṁ—“mā kho, bhante, bhagavā ambatitthaṁ agamāsi. They said to him, “Venerable Sir, don’t go to Ambatittha. Ambatitthe, bhante, jaṭilassa assame nāgo paṭivasati iddhimā āsiviso ghoraviso. There’s a highly venomous dragon with supernormal powers there, in the hermitage of a dreadlocked ascetic. So bhagavantaṁ mā viheṭhesī”ti. Don’t let it harm you.” Evaṁ vutte, bhagavā tuṇhī ahosi. The Buddha was silent. Dutiyampi kho …pe… They repeated their request a second tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ—and a third time, “mā kho, bhante, bhagavā ambatitthaṁ agamāsi. Ambatitthe, bhante, jaṭilassa assame nāgo paṭivasati iddhimā āsiviso ghoraviso. So bhagavantaṁ mā viheṭhesī”ti. Tatiyampi kho bhagavā tuṇhī ahosi. and the Buddha remained silent.
ms2V_1019Atha kho bhagavā anupubbena cārikaṁ caramāno yena bhaddavatikā tadavasari. Tatra sudaṁ bhagavā bhaddavatikāyaṁ viharati. The Buddha then continued on to Bhaddavatikā, and he stayed there.
Atha kho āyasmā sāgato yena ambatitthassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Just then Venerable Sāgata went to the hermitage of that dreadlocked ascetic and entered his fire hut. After putting out a straw mat, he sat down, crossed his legs, straightened his body, and established mindfulness in front of him. Addasā kho so nāgo āyasmantaṁ sāgataṁ paviṭṭhaṁ. Disvāna dummano padhūpāyi. Seeing that Sāgata had entered the fire hut, the dragon was upset and emitted smoke. Āyasmāpi sāgato padhūpāyi. Sāgata, too, emitted smoke. Atha kho so nāgo makkhaṁ asahamāno pajjali. The dragon was not able to contain his rage and emitted flames. Āyasmāpi sāgato tejodhātuṁ samāpajjitvā pajjali. Sāgata entered the fire element and he, too, emitted flames. Atha kho āyasmā sāgato tassa nāgassa tejasā tejaṁ pariyādiyitvā yena bhaddavatikā tenupasaṅkami. Then, after conquering fire with fire, Sāgata went to Bhaddavatikā.
Atha kho bhagavā bhaddavatikāyaṁ yathābhirantaṁ viharitvā yena kosambī tena cārikaṁ pakkāmi. After staying at Bhaddavatikā for as long as he liked, the Buddha set out wandering toward Kosambī. Assosuṁ kho kosambikā upāsakā—“ayyo kira sāgato ambatitthikena nāgena saddhiṁ saṅgāmesī”ti.
ms2V_1020Atha kho bhagavā anupubbena cārikaṁ caramāno yena kosambī tadavasari. Atha kho kosambikā upāsakā bhagavato paccuggamanaṁ karitvā yenāyasmā sāgato tenupasaṅkamiṁsu; When he arrived, the lay followers there received him.
upasaṅkamitvā āyasmantaṁ sāgataṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho kosambikā upāsakā āyasmantaṁ sāgataṁ etadavocuṁ—But the lay followers at Kosambī had heard about Sāgata fighting the Ambatittha dragon. And so after receiving the Buddha, they went to see Sāgata. They bowed, stood to one side, and said, “kiṁ, bhante, ayyānaṁ dullabhañca manāpañca, kiṁ paṭiyādemā”ti? “Venerable, what can we prepare for you that’s delicious but hard to get?”
Evaṁ vutte, chabbaggiyā bhikkhū kosambike upāsake etadavocuṁ—“atthāvuso, kāpotikā nāma pasannā bhikkhūnaṁ dullabhā ca manāpā ca, taṁ paṭiyādethā”ti. The monks from the group of six replied, “There’s a delicious liquor called Kāpotikā, which is hard for the monks to get. Prepare that.”
Atha kho kosambikā upāsakā ghare ghare kāpotikaṁ pasannaṁ paṭiyādetvā āyasmantaṁ sāgataṁ piṇḍāya paviṭṭhaṁ disvāna āyasmantaṁ sāgataṁ etadavocuṁ—“pivatu, bhante, ayyo sāgato kāpotikaṁ pasannaṁ, pivatu, bhante, ayyo sāgato kāpotikaṁ pasannan”ti. And the lay followers prepared Kāpotikā in house after house. Then, when they saw that Sāgata had entered the town for alms, they said to him, “Drink, Venerable, drink the Kāpotikā liquor.” Atha kho āyasmā sāgato ghare ghare kāpotikaṁ pasannaṁ pivitvā nagaramhā nikkhamanto nagaradvāre paripati. Sāgata drank that liquor in house after house, and as he was leaving town, he collapsed at the town gate.
ms2V_1021Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamanto addasa āyasmantaṁ sāgataṁ nagaradvāre paripatantaṁ. Just then the Buddha, together with a number of monks, was also leaving town, and he saw Sāgata at the town gate. Disvāna bhikkhū āmantesi—“gaṇhatha, bhikkhave, sāgatan”ti. He said, “Monks, pick up Sāgata.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissuṇitvā āyasmantaṁ sāgataṁ ārāmaṁ netvā yena bhagavā tena sīsaṁ katvā nipātesuṁ. Saying, “Yes, Sir,” they led him to the monastery, where they put him down with his head toward the Buddha. Atha kho āyasmā sāgato parivattitvā yena bhagavā tena pāde karitvā seyyaṁ kappesi. But Sāgata turned around, pointing his feet toward the Buddha.
Atha kho bhagavā bhikkhū āmantesi—“nanu, bhikkhave, pubbe sāgato tathāgate sagāravo ahosi sappatisso”ti? The Buddha said, “Previously, monks, wasn’t Sāgata respectful and deferential toward me?”
“Evaṁ, bhante”. “Yes.”
“Api nu kho, bhikkhave, sāgato etarahi tathāgate sagāravo sappatisso”ti? “But is he now?”
“No hetaṁ, bhante”. “Certainly not.”
“Nanu, bhikkhave, sāgato ambatitthikena nāgena saddhiṁ saṅgāmesī”ti? “Just recently, didn’t Sāgata fight the Ambatittha dragon?”
“Evaṁ, bhante”. “Yes.”
“Api nu kho, bhikkhave, sāgato etarahi pahoti nāgena saddhiṁ saṅgāmetun”ti? “Would he now be able to fight a dragon?”
“No hetaṁ, bhante”. “Certainly not.”
“Api nu kho, bhikkhave, taṁ pātabbaṁ yaṁ pivitvā visaññī assā”ti? “So, monks, should one drink that which makes one senseless?”
“No hetaṁ, bhante”. “Certainly not, Sir.”
“Ananucchavikaṁ, bhikkhave, sāgatassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. “It’s not suitable, monks, it’s not proper for Sāgata, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. Kathañhi nāma, bhikkhave, sāgato majjaṁ pivissati. How could Sāgata drink alcoholic drinks? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1022“Surāmerayapāne pācittiyan”ti. ‘If a monk drinks this or that kind of alcoholic drink, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1026Majje majjasaññī pivati, āpatti pācittiyassa. If it is an alcoholic drink, and he perceives it as such, and he drinks it, he commits an offense entailing confession. Majje vematiko pivati, āpatti pācittiyassa. If it is an alcoholic drink, but he is unsure of it, and he drinks it, he commits an offense entailing confession. Majje amajjasaññī pivati, āpatti pācittiyassa. If it is an alcoholic drink, but he perceives it as non-alcoholic, and he drinks it, he commits an offense entailing confession.
ms2V_1027Amajje majjasaññī, āpatti dukkaṭassa. If it is a non-alcoholic drink, but he perceives it as alcoholic, he commits an offense of wrong conduct. Amajje vematiko, āpatti dukkaṭassa. If it is a non-alcoholic drink, but he is unsure of it, he commits an offense of wrong conduct. Amajje amajjasaññī, anāpatti. If it is a non-alcoholic drink, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1028Anāpatti—There is no offense: amajjañca hoti majjavaṇṇaṁ majjagandhaṁ majjarasaṁ taṁ pivati, if he drinks a non-alcoholic drink that has the color, smell, or taste of an alcoholic drink; sūpasampāke, if it is cooked in a bean curry; maṁsasampāke, if it is cooked with meat; telasampāke, if it is cooked with oil; āmalakaphāṇite, if it is in syrup from emblic myrobalan; amajjaṁ ariṭṭhaṁ pivati, if he drinks a drink that is normally alcoholic, but which is actually without alcohol; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1029Surāpānasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on drinking alcoholic drinks, the first, is finished.
Origin story
ms2V_1030Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṁ bhikkhuṁ aṅgulipatodakena hāsesuṁ. the monks from the group of six tickled one of the monks from the group of seventeen to make him laugh. So bhikkhu uttanto anassāsako kālamakāsi. Not being able to catch his breath, he died.
ms2V_1031Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhuṁ aṅgulipatodakena hāsessantī”ti …pe… “How could the monks from the group of six tickle a monk to make him laugh?” … “saccaṁ kira tumhe, bhikkhave, bhikkhuṁ aṅgulipatodakena hāsethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhuṁ aṅgulipatodakena hāsessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1032“Aṅgulipatodake pācittiyan”ti. ‘If a monk tickles someone, he commits an offense entailing confession.’”
Definitions
Permutations
Upasampanne upasampannasaññī aṅgulipatodakena hāseti, āpatti pācittiyassa. If the other person is fully ordained, and he perceives him as such, and he tickles him to make him laugh, he commits an offense entailing confession. Upasampanne vematiko aṅgulipatodakena hāseti, āpatti pācittiyassa. If the other person is fully ordained, but he is unsure of it, and he tickles him to make him laugh, he commits an offense entailing confession. Upasampanne anupasampannasaññī aṅgulipatodakena hāseti, āpatti pācittiyassa. If the other person is fully ordained, but he does not perceive him as such, and he tickles him to make him laugh, he commits an offense entailing confession.
ms2V_1034Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, with his own body, he touches what is connected to the other monk’s body, he commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If, with what is connected to his own body, he touches the other monk’s body, he commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, with what is connected to his own body, he touches what is connected to the other monk’s body, he commits an offense of wrong conduct.
Nissaggiyena kāyaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches the other monk’s body, he commits an offense of wrong conduct. Nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches what is connected to the other monk’s body, he commits an offense of wrong conduct. Nissaggiyena nissaggiyaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches what is released by the other monk, he commits an offense of wrong conduct.
ms2V_1035Anupasampannaṁ kāyena kāyaṁ āmasati, āpatti dukkaṭassa. If, with his own body, he touches the body of someone who is not fully ordained, he commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, with his own body, he touches what is connected to the body of someone who is not fully ordained, he commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If, with what is connected to his own body, he touches the body of someone who is not fully ordained, he commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, with what is connected to his own body, he touches what is connected to the body of someone who is not fully ordained, he commits an offense of wrong conduct.
Nissaggiyena kāyaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches the body of someone who is not fully ordained, he commits an offense of wrong conduct. Nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches what is connected to the body of someone who is not fully ordained, he commits an offense of wrong conduct. Nissaggiyena nissaggiyaṁ āmasati, āpatti dukkaṭassa. If, by releasing something, he touches what is released by the someone who is not fully ordained, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1036Anāpatti—There is no offense: na hasādhippāyo, if he is not aiming to make him laugh; sati karaṇīye āmasati, if he touches him when there is a need; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1037Aṅgulipatodakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on tickling, the second, is finished.
Origin story
ms2V_1038Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sattarasavaggiyā bhikkhū aciravatiyā nadiyā udake kīḷanti. the monks from the group of seventeen were playing in the water of the river Aciravatī. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Just then, while King Pasenadi of Kosala was up in his magnificent stilt house with queen Mallikā, Addasā kho rājā pasenadi kosalo sattarasavaggiye bhikkhū aciravatiyā nadiyā udake kīḷante. he saw the monks from the group of seventeen playing in the river. Disvāna mallikaṁ deviṁ etadavoca—He said to queen Mallikā, “ete te, mallike, arahanto udake kīḷantī”ti. “Mallikā, these perfected ones are playing in the water.”
“Nissaṁsayaṁ kho, mahārāja, bhagavatā sikkhāpadaṁ apaññattaṁ. “Great king, no doubt the Buddha hasn’t laid down a rule. Te vā bhikkhū appakataññuno”ti. Either that, or these monks are ignorant.”
Atha kho rañño pasenadissa kosalassa etadahosi—King Pasenadi thought, “kena nu kho ahaṁ upāyena bhagavato ca na āroceyyaṁ, bhagavā ca jāneyya ime bhikkhū udake kīḷitā”ti? “How can the Buddha find out about these monks playing in the water without me telling him?”
Atha kho rājā pasenadi kosalo sattarasavaggiye bhikkhū pakkosāpetvā mahantaṁ guḷapiṇḍaṁ adāsi—Having sent for those monks, King Pasenadi gave them a large lump of sugar, saying, “imaṁ, bhante, guḷapiṇḍaṁ bhagavato dethā”ti. “Sirs, please give this lump of sugar to the Buddha.”
Sattarasavaggiyā bhikkhū taṁ guḷapiṇḍaṁ ādāya yena bhagavā tenupasaṅkamiṁsu; The monks took the lump of sugar, went to the Buddha, upasaṅkamitvā bhagavantaṁ etadavocuṁ—and said, “imaṁ, bhante, guḷapiṇḍaṁ rājā pasenadi kosalo bhagavato detī”ti. “Sir, this lump of sugar is a gift from King Pasenadi.”
“Kahaṁ pana tumhe, bhikkhave, rājā addasā”ti. “But, monks, where did you see the king?”
“Aciravatiyā nadiyā, bhagavā, udake kīḷante”ti. “From the river Aciravatī, while playing in the water.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, udake kīḷissatha. “Foolish men, how can you play in water? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1039“Udake hasadhamme pācittiyan”ti. ‘If a monk plays in water, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1041Udake hasadhamme hasadhammasaññī, āpatti pācittiyassa. If he is playing in water, and he perceives that he is, he commits an offense entailing confession. Udake hasadhamme vematiko, āpatti pācittiyassa. If he is playing in water, but he is unsure of it, he commits an offense entailing confession. Udake hasadhamme ahasadhammasaññī, āpatti pācittiyassa. If he is playing in water, but he does not perceive that he is, he commits an offense entailing confession.
ms2V_1042Heṭṭhāgopphake udake kīḷati, āpatti dukkaṭassa. If he is playing in water less than ankle deep, he commits an offense of wrong conduct.
Udake nāvāya kīḷati, āpatti dukkaṭassa. If he is playing in a boat in water, he commits an offense of wrong conduct.
Hatthena vā pādena vā kaṭṭhena vā kaṭhalāya vā udakaṁ paharati, āpatti dukkaṭassa. If he strikes the water with his hand, with his foot, with a stick, or with a stone, he commits an offense of wrong conduct.
Bhājanagataṁ udakaṁ vā kañjikaṁ vā khīraṁ vā takkaṁ vā rajanaṁ vā passāvaṁ vā cikkhallaṁ vā kīḷati, āpatti dukkaṭassa. If he plays with water in a vessel, or with conjee, milk, buttermilk, dye, urine, or mud in a vessel, he commits an offense of wrong conduct.
ms2V_1043Udake ahasadhamme hasadhammasaññī, āpatti dukkaṭassa. If he is not playing in water, but he perceives that he is, he commits an offense of wrong conduct. Udake ahasadhamme vematiko, āpatti dukkaṭassa. If he is not playing in water, but he is unsure of it, he commits an offense of wrong conduct. Udake ahasadhamme ahasadhammasaññī, anāpatti. If he is not playing in water, and he does not perceive that he is, there is no offense.
Non-offenses
ms2V_1044Anāpatti—There is no offense: na hasādhippāyo, if he is not aiming to have fun; sati karaṇīye udakaṁ otaritvā nimujjati vā ummujjati vā palavati vā, if, when there is something to be done, he enters the water and then immerses himself or emerges on the surface or swims; pāraṁ gacchanto nimujjati vā ummujjati vā palavati vā, if, while crossing a body of water, he immerses himself or emerges on the surface or swims; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1045Hasadhammasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on playing, the third, is finished.
Origin story
ms2V_1046Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena kho pana samayena āyasmā channo anācāraṁ ācarati. Venerable Channa was misbehaving. Bhikkhū evamāhaṁsu—The monks would tell him, “māvuso channa, evarūpaṁ akāsi. “Channa, don’t do that; Netaṁ kappatī”ti. it’s not allowable,” So anādariyaṁ paṭicca karotiyeva. and he just did it again out of disrespect.
ms2V_1047Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā channo anādariyaṁ karissatī”ti …pe… “How can Venerable Channa act disrespectfully?” … “saccaṁ kira tvaṁ, channa, anādariyaṁ karosī”ti? “Is it true, Channa, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, anādariyaṁ karissasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1048“Anādariye pācittiyan”ti. ‘If a monk is disrespectful, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1052Upasampanne upasampannasaññī anādariyaṁ karoti, āpatti pācittiyassa. If the other person is fully ordained, and he perceives them as such, and he acts disrespectfully, he commits an offense entailing confession. Upasampanne vematiko anādariyaṁ karoti, āpatti pācittiyassa. If the other person is fully ordained, but he is unsure of it, and he acts disrespectfully, he commits an offense entailing confession. Upasampanne anupasampannasaññī anādariyaṁ karoti, āpatti pācittiyassa. If the other person is fully ordained, but he does not perceive them as such, and he acts disrespectfully, he commits an offense entailing confession.
ms2V_1053Apaññattena vuccamāno—If, when corrected about something that has not been laid down, he thinks, “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti anādariyaṁ karoti, āpatti dukkaṭassa. “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” or “This isn’t conducive to being energetic,” and he acts disrespectfully, he commits an offense of wrong conduct. Anupasampannena paññattena vā apaññattena vā vuccamāno—If, when corrected by one who is not fully ordained, whether or not it has been laid down, he thinks, “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti anādariyaṁ karoti, āpatti dukkaṭassa. “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” or “This isn’t conducive to being energetic,” and he acts disrespectfully, he commits an offense of wrong conduct.
ms2V_1054Anupasampanne upasampannasaññī āpatti dukkaṭassa. If the other person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1055Anāpatti—There is no offense: “evaṁ amhākaṁ ācariyānaṁ uggaho paripucchā”ti bhaṇati, if he says, “This is how we were taught and tested by our teachers;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1056Anādariyasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on disrespect, the fourth, is finished.
Origin story
ms2V_1057Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiye bhikkhū bhiṁsāpenti. the monks from the group of six were scaring the monks from the group of seventeen. Te bhiṁsāpīyamānā rodanti. They cried. Bhikkhū evamāhaṁsu—Other monks asked them why, “kissa tumhe, āvuso, rodathā”ti? “Ime, āvuso, chabbaggiyā bhikkhū amhe bhiṁsāpentī”ti. and they told them.
ms2V_1058Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhuṁ bhiṁsāpessantī”ti …pe… “How can the monks from the group of six scare other monks?” … “saccaṁ kira tumhe, bhikkhave, bhikkhuṁ bhiṁsāpethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhuṁ bhiṁsāpessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1059“Yo pana bhikkhu bhikkhuṁ bhiṁsāpeyya, pācittiyan”ti. ‘If a monk scares a monk, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1063Upasampanne upasampannasaññī bhiṁsāpeti, āpatti pācittiyassa. If the other person is fully ordained, and he perceives him as such, and he scares him, he commits an offense entailing confession. Upasampanne vematiko bhiṁsāpeti, āpatti pācittiyassa. If the other person is fully ordained, but he is unsure of it, and he scares him, he commits an offense entailing confession. Upasampanne anupasampannasaññī bhiṁsāpeti, āpatti pācittiyassa. If the other person is fully ordained, but he does not perceive him as such, and he scares him, he commits an offense entailing confession.
ms2V_1064Anupasampannaṁ bhiṁsāpetukāmo rūpaṁ vā saddaṁ vā gandhaṁ vā rasaṁ vā phoṭṭhabbaṁ vā upasaṁharati. If, wishing to scare someone who is not fully ordained, he arranges a sight, a sound, a smell, a taste, or a physical contact, Bhāyeyya vā so na vā bhāyeyya, āpatti dukkaṭassa. then whether the other person is scared or not, he commits an offense of wrong conduct. Corakantāraṁ vā vāḷakantāraṁ vā pisācakantāraṁ vā ācikkhati. If he tells him about a wilderness inhabited by criminals, predatory animals, or demons, Bhāyeyya vā so na vā bhāyeyya, āpatti dukkaṭassa. then whether the other person is scared or not, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1065Anāpatti—There is no offense: na bhiṁsāpetukāmo rūpaṁ vā saddaṁ vā gandhaṁ vā rasaṁ vā phoṭṭhabbaṁ vā upasaṁharati, corakantāraṁ vā vāḷakantāraṁ vā pisācakantāraṁ vā ācikkhati, if he arranges a sight, a sound, a smell, a taste, or a physical contact, or he tells about a wilderness inhabited by criminals, predatory animals, or demons, but not because he wishes to scare anyone; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1066Bhiṁsāpanasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on scaring, the fifth, is finished.
Origin story
First sub-story
ms2V_1067Tena samayena buddho bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time the Buddha was staying in the Bhagga country at Susumāragira in the Bhesakaḷā Grove, the deer park. Tena kho pana samayena bhikkhū hemantike kāle aññataraṁ mahantaṁ susirakaṭṭhaṁ jotiṁ samādahitvā visibbesuṁ. At that time, during winter, the monks were warming themselves after setting fire to a hollow log. Tasmiñca susire kaṇhasappo agginā santatto nikkhamitvā bhikkhū paripātesi. Heated by the fire, a black snake came out of the log and attacked the monks. Bhikkhū tahaṁ tahaṁ upadhāviṁsu. The monks ran here and there.
ms2V_1068Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma bhikkhū jotiṁ samādahitvā visibbessantī”ti …pe… “How could those monks light a fire to warm themselves?” … “saccaṁ kira, bhikkhave, bhikkhū jotiṁ samādahitvā visibbentī”ti? “Is it true, monks, that monks did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā jotiṁ samādahitvā visibbessanti. “How could those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_1069“Yo pana bhikkhu visibbanāpekkho jotiṁ samādaheyya vā samādahāpeyya vā, pācittiyan”ti. ‘If a monk lights a fire to warm himself, or has one lit, he commits an offense entailing confession.’”
ms2V_1070Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1071Tena kho pana samayena bhikkhū gilānā honti. At one time a number of monks were sick. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṁ—The monks who were looking after them asked, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?”
“Pubbe mayaṁ, āvuso, jotiṁ samādahitvā visibbema; “Previously we lit a fire to warm ourselves, tena no phāsu hoti. and then we were comfortable. Idāni pana ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na visibbema, tena no na phāsu hotī”ti. But now that the Buddha has prohibited this, we don’t warm ourselves because we’re afraid of wrongdoing. Because of that we’re not comfortable.”
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
anujānāmi, bhikkhave, gilānena bhikkhunā jotiṁ samādahitvā vā samādahāpetvā vā visibbetuṁ. “Monks, I allow a sick monk to light a fire to warm himself, or to have one lit.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_1072“Yo pana bhikkhu agilāno visibbanāpekkho jotiṁ samādaheyya vā samādahāpeyya vā, pācittiyan”ti. ‘If a monk who is not sick lights a fire to warm himself, or has one lit, he commits an offense entailing confession.’
ms2V_1073Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_1074Tena kho pana samayena bhikkhū padīpepi jotikepi jantāgharepi kukkuccāyanti. Soon afterwards the monks did not light lamps, small fires, or saunas because they were afraid of wrongdoing. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha …
anujānāmi, bhikkhave, tathārūpappaccayā jotiṁ samādahituṁ samādahāpetuṁ. “Monks, I allow you to light a fire, or to have one lit, if there’s a suitable reason.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1075“Yo pana bhikkhu agilāno visibbanāpekkho jotiṁ samādaheyya vā samādahāpeyya vā, aññatra tathārūpappaccayā, pācittiyan”ti. ‘If a monk who is not sick lights a fire to warm himself, or has one lit, except if there is a suitable reason, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1084Agilāno agilānasaññī visibbanāpekkho jotiṁ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa. If he is not sick, and he does not perceive himself as sick, and he lights a fire to warm himself, or has one lit, except if there is an suitable reason, he commits an offense entailing confession. Agilāno vematiko visibbanāpekkho jotiṁ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa. If he is not sick, but he is unsure of it, and he lights a fire to warm himself, or has one lit, except if there is an suitable reason, he commits an offense entailing confession. Agilāno gilānasaññī visibbanāpekkho jotiṁ samādahati vā samādahāpeti vā, aññatra tathārūpappaccayā, āpatti pācittiyassa. If he is not sick, but he perceives himself as sick, and he lights a fire to warm himself, or has one lit, except if there is an suitable reason, he commits an offense entailing confession.
ms2V_1085Paṭilātaṁ ukkhipati, āpatti dukkaṭassa. If he puts back a burning piece of wood that has fallen off, he commits an offense of wrong conduct. Gilāno agilānasaññī, āpatti dukkaṭassa. If he is sick, but he does not perceive himself as sick, he commits an offense of wrong conduct. Gilāno vematiko, āpatti dukkaṭassa. If he is sick, but he is unsure of it, he commits an offense of wrong conduct. Gilāno gilānasaññī, anāpatti. If he is sick, and he perceives himself as sick, there is no offense.
Non-offenses
ms2V_1086Anāpatti—There is no offense: gilānassa, if he is sick; aññena kataṁ visibbeti, if he warms himself over a fire lit by another; vītaccitaṅgāraṁ visibbeti, if he warms himself over flameless coals; padīpe jotike jantāghare tathārūpappaccayā, if he lights a lamp, a small fire, or a sauna, when there is an suitable reason; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1087Jotikasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on fire, the sixth, is finished.
Origin story
First sub-story
ms2V_1088Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary, Tena kho pana samayena bhikkhū tapode nahāyanti. the monks were bathing in the hot springs. Tena kho pana samayena rājā māgadho seniyo bimbisāro “sīsaṁ nahāyissāmī”ti tapodaṁ gantvā—Just then King Seniya Bimbisāra of Magadha went to the hot springs, intending to wash his hair. “yāvāyyā nahāyantī”ti ekamantaṁ paṭimānesi. Bhikkhū yāva samandhakārā nahāyiṁsu. He waited respectfully for the monks to finish, but they kept on bathing until dark. Atha kho rājā māgadho seniyo bimbisāro vikāle sīsaṁ nahāyitvā, nagaradvāre thakite bahinagare vasitvā, kālasseva asambhinnena vilepanena yena bhagavā tenupasaṅkami; Only then was King Bimbisāra able to wash his hair. And because the town gates had been shut, he had to spend the night outside the city. In the morning, with his make-up still on,
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. he went to the Buddha, bowed, and sat down. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ bhagavā etadavoca—“kissa tvaṁ, mahārāja, kālasseva āgato asambhinnena vilepanenā”ti? The Buddha said to him, “Great king, why have you come so early in the morning, with your make-up still on?” Atha kho rājā māgadho seniyo bimbisāro bhagavato etamatthaṁ ārocesi. The King told him what had happened. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. The Buddha then instructed, inspired, and gladdened him with a teaching, after which the King got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
ms2V_1089Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū rājānampi passitvā na mattaṁ jānitvā nahāyantī”ti? “Is it true, monks, that monks bathed without moderation, even after seeing the King?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā rājānampi passitvā na mattaṁ jānitvā nahāyissanti. “How could those foolish men act in this way? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_1090“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, pācittiyan”ti. ‘If a monk bathes at intervals of less than a half-month, he commits an offense entailing confession.’”
ms2V_1091Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1092Tena kho pana samayena bhikkhū uṇhasamaye pariḷāhasamaye kukkuccāyantā na nahāyanti, sedagatena gattena sayanti. Soon afterwards, because they were afraid of wrongdoing, the monks did not bathe when it was hot or when they had a fever, and they went to sleep covered in sweat. Cīvarampi senāsanampi dussati. As a consequence, their robes and beds were soiled. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
anujānāmi, bhikkhave, uṇhasamaye pariḷāhasamaye orenaddhamāsaṁ nahāyituṁ. “Monks, if it’s hot or you have a fever, I allow you to bathe at intervals of less than a half-month.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_1093“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, aññatra samayā, pācittiyaṁ. ‘If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo pariḷāhasamayo—ayaṁ tattha samayo”ti. This is the appropriate occasion: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season.’”
ms2V_1094Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_1095Tena kho pana samayena bhikkhū gilānā honti. Soon afterwards some monks were sick. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṁ—The monks who were looking after them asked, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?”
“Pubbe mayaṁ, āvuso, orenaddhamāsaṁ nahāyāma, tena no phāsu hoti; “Previously we bathed at intervals of less than a half-month, and then we were comfortable. idāni pana ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na nahāyāma, tena no na phāsu hotī”ti. But now that the Buddha has prohibited this, we don’t bathe because we’re afraid of wrongdoing. Because of that we’re not comfortable.”
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, gilānena bhikkhunā orenaddhamāsaṁ nahāyituṁ. “Monks, I allow a sick monk to bathe at intervals of less than a half-month.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Third preliminary ruling
ms2V_1096“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, aññatra samayā, pācittiyaṁ. ‘If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; he is sick.’”
ms2V_1097Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fourth sub-story
ms2V_1098Tena kho pana samayena bhikkhū navakammaṁ katvā kukkuccāyantā na nahāyanti. Soon afterwards the monks were doing building work, but because they were afraid of wrongdoing they did not bathe. Te sedagatena gattena sayanti. Cīvarampi senāsanampi dussati. As a consequence, they went to sleep covered in sweat, and their robes and beds were soiled. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, kammasamaye orenaddhamāsaṁ nahāyituṁ. “Monks, I allow you to bathe at intervals of less than a half-month when you’re working.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Fourth preliminary ruling
ms2V_1099“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, aññatra samayā, pācittiyaṁ. ‘If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; he is sick; he is working.’”
ms2V_1100Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fifth sub-story
ms2V_1101Tena kho pana samayena bhikkhū addhānaṁ gantvā kukkuccāyantā na nahāyanti. Soon afterwards the monks were traveling, but because they were afraid of wrongdoing they did not bathe. Te sedagatena gattena sayanti. Cīvarampi senāsanampi dussati. As a consequence, they went to sleep covered in sweat, and their robes and beds were soiled. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, addhānagamanasamaye orenaddhamāsaṁ nahāyituṁ. “Monks, I allow you to bathe at intervals of less than a half-month when you’re traveling.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Fifth preliminary ruling
ms2V_1102“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, aññatra samayā, pācittiyaṁ. ‘If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; he is sick; he is working; he is traveling.’”
ms2V_1103Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Sixth sub-story
ms2V_1104Tena kho pana samayena sambahulā bhikkhū ajjhokāse cīvarakammaṁ karontā sarajena vātena okiṇṇā honti. Devo ca thokaṁ thokaṁ phusāyati. Soon afterwards a number of monks were making robes out in the open, when they were hit by dusty winds and fine rain. Bhikkhū kukkuccāyantā na nahāyanti, kilinnena gattena sayanti. But because they were afraid of wrongdoing, they did not bathe afterwards, and they went to sleep while still moist. Cīvarampi senāsanampi dussati. As a consequence, their robes and beds were soiled. Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …
anujānāmi, bhikkhave, vātavuṭṭhisamaye orenaddhamāsaṁ nahāyituṁ. “Monks, if there is wind and rain, I allow you to bathe at intervals of less than a half-month.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1105“Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya, aññatra samayā, pācittiyaṁ. ‘If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. Tatthāyaṁ samayo. Diyaḍḍho māso seso gimhānanti vassānassa paṭhamo māso iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; he is sick; he is working; he is traveling; there is wind and rain.’”
Definitions
Permutations
ms2V_1115Ūnakaddhamāse ūnakasaññī, aññatra samayā, nahāyati, āpatti pācittiyassa. If it is an interval of less than a half-month, and he perceives it as less, and he bathes, except on an appropriate occasion, he commits an offense entailing confession. Ūnakaddhamāse vematiko, aññatra samayā, nahāyati, āpatti pācittiyassa. If it is an interval of less than a half-month, but he is unsure of it, and he bathes, except on an appropriate occasion, he commits an offense entailing confession. Ūnakaddhamāse atirekasaññī, aññatra samayā, nahāyati, āpatti pācittiyassa. If it is an interval of less than a half-month, but he perceives it as more, and he bathes, except on an appropriate occasion, he commits an offense entailing confession.
ms2V_1116Atirekaddhamāse ūnakasaññī, āpatti dukkaṭassa. If it is an interval of more than a half-month, but he perceives it as less, he commits an offense of wrong conduct. Atirekaddhamāse vematiko, āpatti dukkaṭassa. If it is an interval of more than a half-month, but he is unsure of it, he commits an offense of wrong conduct. Atirekaddhamāse atirekasaññī, anāpatti. If it is an interval of more than a half-month, and he perceives it as more, there is no offense.
Non-offenses
ms2V_1117Anāpatti—There is no offense: samaye, if it is an appropriate occasion; addhamāsaṁ nahāyati, if he bathes at intervals of a half-month; atirekaddhamāsaṁ nahāyati, if he bathes at intervals of more than a half-month; pāraṁ gacchanto nahāyati, if he bathes while crossing a body of water; sabbapaccantimesu janapadesu, if he is outside the central Ganges plain; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1118Nahānasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on bathing, the seventh is finished.
Origin story
ms2V_1119Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sambahulā bhikkhū ca paribbājakā ca sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te acchindiṁsu. a number of monks and wanderers were robbed while traveling from Sāketa to Sāvatthī. Sāvatthiyā rājabhaṭā nikkhamitvā te core sabhaṇḍe gahetvā bhikkhūnaṁ santike dūtaṁ pāhesuṁ—The King’s men set out from Sāvatthī and caught the thieves and their loot. They then sent a message to the monks: “āgacchantu, bhadantā, sakaṁ sakaṁ cīvaraṁ sañjānitvā gaṇhantū”ti. “Venerables, please come and pick out your own robes.” Bhikkhū na sañjānanti. But the monks did not recognize them. Te ujjhāyanti khiyyanti vipācenti—The people complained and criticized them, “kathañhi nāma bhadantā attano attano cīvaraṁ na sañjānissantī”ti. “How can they not recognize their own robes?”
ms2V_1120Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—He had the Sangha gathered, gave a teaching on what is right and proper, and then addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—“Well then, monks, I will lay down a training rule for the following ten reasons: saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, saddhammaṭṭhitiyā, vinayānuggahāya. for the longevity of the true Teaching, and for supporting the training. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
Final ruling
ms2V_1121“Navaṁ pana bhikkhunā cīvaralābhena tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ—nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyan”ti. ‘When a monk gets a new robe, he should apply one of three kinds of stains: blue-green, mud-color, or dark brown. If a monk uses a new robe without applying any of the three kinds of stains, he commits an offense entailing confession.’
Definitions
Permutations
ms2V_1129Anādinne anādinnasaññī paribhuñjati, āpatti pācittiyassa. If it has not been applied, and he perceives that it has not, and he uses the robe, he commits an offense entailing confession. Anādinne vematiko paribhuñjati, āpatti pācittiyassa. If it has not been applied, but he is unsure of it, and he uses the robe, he commits an offense entailing confession. Anādinne ādinnasaññī paribhuñjati, āpatti pācittiyassa. If it has not been applied, but he perceives that it has, and he uses the robe, he commits an offense entailing confession.
ms2V_1130Ādinne anādinnasaññī, āpatti dukkaṭassa. If it has been applied, but he perceives that it has not, he commits an offense of wrong conduct. Ādinne vematiko, āpatti dukkaṭassa. If it has been applied, but he is unsure of it, he commits an offense of wrong conduct. Ādinne ādinnasaññī, anāpatti. If it has been applied, and he perceives that it has, there is no offense.
Non-offenses
ms2V_1131Anāpatti—There is no offense: ādiyitvā paribhuñjati, if he applies the stain and then uses it; kappo naṭṭho hoti, if the mark has disappeared; kappakatokāso jiṇṇo hoti, if the area where the mark was applied is worn; kappakatena akappakataṁ saṁsibbitaṁ hoti, if what had been marked is sewn together with what has not been marked; aggaḷe, if it is a patch; anuvāte, if it is a lengthwise border; paribhaṇḍe, if it is a crosswise border; ms2V_1132ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
Dubbaṇṇakaraṇasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on making stains, the eighth, is finished.
Origin story
ms2V_1133Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikassa bhikkhuno sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjati. At that time Venerable Upananda the Sakyan had assigned the ownership of a robe to a monk who was his brother’s student. He then used that robe without that monk having relinquished it. Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi—That monk told the monks, “ayaṁ, āvuso, āyasmā upanando sakyaputto mayhaṁ cīvaraṁ sāmaṁ vikappetvā appaccuddhāraṇaṁ paribhuñjatī”ti. “Venerable Upananada is using a robe that he has assigned to me, even though I haven’t relinquished it.”
ms2V_1134Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized Upananda, “kathañhi nāma āyasmā upanando sakyaputto bhikkhussa sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjissatī”ti …pe… “How could Venerable Upananda use a robe he has assigned to a monk, without that monk first relinquishing it?” … “saccaṁ kira tvaṁ, upananda, bhikkhussa sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjasī”ti? “Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhussa sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1135“Yo pana bhikkhu bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjeyya, pācittiyan”ti. ‘If a monk himself assigns the ownership of a robe to a monk, to a nun, to a trainee nun, to a novice monk, or to a novice nun, and he then uses it without the other first relinquishing it, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1148Appaccuddhāraṇe appaccuddhāraṇasaññī paribhuñjati, āpatti pācittiyassa. If it has not been relinquished, and he perceives that it has not, and he uses it, he commits an offense entailing confession. Appaccuddhāraṇe vematiko paribhuñjati, āpatti pācittiyassa. If it has not been relinquished, but he is unsure of it, and he uses it, he commits an offense entailing confession. Appaccuddhāraṇe appaccuddhāraṇasaññī paribhuñjati, āpatti pācittiyassa. If it has not been relinquished, but he perceives that it has, and he uses it, he commits an offense entailing confession.
ms2V_1149Adhiṭṭheti vā vissajjeti vā, āpatti dukkaṭassa. If he determines it or gives it away, he commits an offense of wrong conduct. Paccuddhāraṇe appaccuddhāraṇasaññī, āpatti dukkaṭassa. If it has been relinquished, but he perceives that it has not, he commits an offense of wrong conduct. Paccuddhāraṇe vematiko, āpatti dukkaṭassa. If it has been relinquished, but he is unsure of it, he commits an offense of wrong conduct. Paccuddhāraṇe paccuddhāraṇasaññī, anāpatti. If it has been relinquished, and he perceives that it has, there is no offense.
Non-offenses
ms2V_1150Anāpatti—There is no offense: so vā deti, if the other person gives it; or tassa vā vissasanto paribhuñjati, if he uses it after taking the other person’s property on trust; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1151Vikappanasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on assigning ownership to another, the ninth, is finished.
Origin story
ms2V_1152Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena sattarasavaggiyā bhikkhū asannihitaparikkhārā honti. On one occasion when the monks from the group of seventeen had not put away their requisites, Chabbaggiyā bhikkhū sattarasavaggiyānaṁ bhikkhūnaṁ pattampi cīvarampi apanidhenti. the monks from the group of six hid their bowls and robes. Sattarasavaggiyā bhikkhū chabbaggiye bhikkhū etadavocuṁ—The monks from the group of seventeen said to them, “dethāvuso, amhākaṁ pattampi cīvarampī”ti. “Give us our bowls and robes.” Chabbaggiyā bhikkhū hasanti, te rodanti. The monks from the group of six laughed, but the monks from the group of seventeen cried.
Bhikkhū evamāhaṁsu—The monks asked them, “kissa tumhe, āvuso, rodathā”ti? “Why are you crying?”
“Ime, āvuso, chabbaggiyā bhikkhū amhākaṁ pattampi cīvarampi apanidhentī”ti. “Because the monks from the group of six have hidden our bowls and robes.”
ms2V_1153Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṁ pattampi cīvarampi apanidhessantī”ti …pe… “How could the monks from the group of six hide the bowls and robes of other monks?” … “saccaṁ kira tumhe, bhikkhave, bhikkhūnaṁ pattampi cīvarampi apanidhethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhūnaṁ pattampi cīvarampi apanidhessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1154“Yo pana bhikkhu bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheyya vā apanidhāpeyya vā, antamaso hasāpekkhopi, pācittiyan”ti. ‘If a monk hides a monk’s bowl, robe, sitting mat, needle case, or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1165Upasampanne upasampannasaññī pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa. If the other monk is fully ordained, and he perceives him as such, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. Upasampanne vematiko …pe… If the other monk is fully ordained, but he is unsure of it, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. upasampanne anupasampannasaññī pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa. If the other monk is fully ordained, but he does not perceive him as such, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession.
ms2V_1166Aññaṁ parikkhāraṁ apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti dukkaṭassa. If he hides another requisite, or he has it hidden, even just for a laugh, he commits an offense of wrong conduct. Anupasampannassa pattaṁ vā cīvaraṁ vā aññaṁ vā parikkhāraṁ apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti dukkaṭassa. If he hides the bowl or robe or other requisite of someone who is not fully ordained, or he has it hidden, even just for a laugh, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the other person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the other person is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1167Anāpatti—There is no offense: nahasādhippāyo, if he is not aiming to have fun; dunnikkhittaṁ paṭisāmeti, if he puts away what has been improperly put away; “dhammiṁ kathaṁ katvā dassāmī”ti paṭisāmeti, if he puts something away with the thought, “After giving a teaching, I’ll give it back;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1168Cīvaraapanidhānasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on hiding robes, the tenth, is finished.
Surāpānavaggo chaṭṭho. The sixth sub-chapter on drinking alcohol is finished.
ms2V_1169Tassuddānaṁ This is the summary:
Surā aṅguli hāso ca, anādariyañca bhiṁsanaṁ; Jotinahānadubbaṇṇaṁ, sāmaṁ apanidhena cāti. ms2V_1170“Alcohol, finger, and laughter, And disrespect, scaring; Fire, bathing, stain, Himself, and with hiding.”
Origin story
ms2V_1171Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā udāyī issāso hoti, kākā cassa amanāpā honti. At that time Venerable Udāyī was skilled in archery. And because he disliked crows, So kāke vijjhitvā vijjhitvā sīsaṁ chinditvā sūle paṭipāṭiyā ṭhapesi. he shot them. He cut off their heads and then set them out in a row impaled on stakes. Bhikkhū evamāhaṁsu—The monks asked him, “kenime, āvuso, kākā jīvitā voropitā”ti? “Who killed these crows?”
“Mayā, āvuso. “I did. Amanāpā me kākā”ti. I don’t like crows.”
ms2V_1172Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā udāyī sañcicca pāṇaṁ jīvitā voropessatī”ti …pe… “How can Venerable Udāyī intentionally kill living beings?” … “saccaṁ kira tvaṁ, udāyi, sañcicca pāṇaṁ jīvitā voropesī”ti? “Is it true, Udāyī, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, sañcicca pāṇaṁ jīvitā voropessasi. “Foolish man, how can you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1173“Yo pana bhikkhu sañcicca pāṇaṁ jīvitā voropeyya, pācittiyan”ti. ‘If a monk intentionally kills a living being, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1178Pāṇe pāṇasaññī jīvitā voropeti, āpatti pācittiyassa. If it is a living being, and he perceives it as such, and he kills it, he commits an offense entailing confession. Pāṇe vematiko jīvitā voropeti, āpatti dukkaṭassa. If it is a living being, but he is unsure of it, and he kills it, he commits an offense of wrong conduct. Pāṇe appāṇasaññī jīvitā voropeti, anāpatti. If it is a living being, but he does not perceive it as such, and he kills it, there is no offense.
Appāṇe pāṇasaññī, āpatti dukkaṭassa. If it is not a living being, but he perceives it as such, he commits an offense of wrong conduct. Appāṇe vematiko, āpatti dukkaṭassa. If it is not a living being, but he is unsure of it, he commits an offense of wrong conduct. Appāṇe appāṇasaññī, anāpatti. If it is not a living being, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_1179Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; namaraṇādhippāyassa, if he is not aiming at death; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1180Sañciccasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on intentionally, the first, is finished.
Origin story
ms2V_1181Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū jānaṁ sappāṇakaṁ udakaṁ paribhuñjanti. the monks from the group of six were using water that they knew contained living beings.
ms2V_1182Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ sappāṇakaṁ udakaṁ paribhuñjissantī”ti …pe… “How can the monks from the group of six use water that they know contains living beings?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ sappāṇakaṁ udakaṁ paribhuñjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ sappāṇakaṁ udakaṁ paribhuñjissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1183“Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ paribhuñjeyya, pācittiyan”ti. ‘If a monk uses water that he knows contains living beings, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1186Sappāṇake sappāṇakasaññī paribhuñjati, āpatti pācittiyassa. If it contains living beings, and he perceives it as such, and he uses it, he commits an offense entailing confession. Sappāṇake vematiko paribhuñjati, āpatti dukkaṭassa. If it contains living beings, but he is unsure of it, and he uses it, he commits an offense of wrong conduct. Sappāṇake appāṇakasaññī paribhuñjati, anāpatti. If it contains living beings, but he does not perceive it as such, and he uses it, there is no offense.
Appāṇake sappāṇakasaññī, āpatti dukkaṭassa. If it does not contain living beings, but he perceives it as such, he commits an offense of wrong conduct. Appāṇake vematiko, āpatti dukkaṭassa. If it does not contain living beings, but he is unsure of it, he commits an offense of wrong conduct. Appāṇake appāṇakasaññī, anāpatti. If it does not contain living beings, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_1187Anāpatti—There is no offense: “sappāṇakan”ti ajānanto, if he does not know that it contains living beings; “appāṇakan”ti jānanto, if he knows that it does not contain living beings; “paribhogena na marissantī”ti jānanto paribhuñjati, if he uses it knowing that they will not die; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1188Sappāṇakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on containing living beings, the second, is finished.
Origin story
ms2V_1189Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭenti—At that time the monks from the group of six were reopening a legal issue that they knew had been legitimately settled, saying, “akataṁ kammaṁ dukkaṭaṁ kammaṁ puna kātabbaṁ kammaṁ anihataṁ dunnihataṁ puna nihanitabban”ti. “The legal procedure hasn’t been done;” “It’s been done badly;” “It should be done again;” “It’s not been settled;” “It’s been badly settled;” “It should be settled again.”
ms2V_1190Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭessantī”ti …pe… “How can the monks from the group of six reopen a legal issue that they know has been legitimately settled?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭethā”ti? “Is it true, monks, that you’re doing this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1191“Yo pana bhikkhu jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyan”ti. ‘If a monk reopens a legal issue that he knows has been legitimately settled, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1197Dhammakamme dhammakammasaññī ukkoṭeti, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he reopens it, he commits an offense entailing confession. Dhammakamme vematiko ukkoṭeti, āpatti dukkaṭassa. If it is a legitimate legal procedure, but he is unsure of it, and he reopens it, he commits an offense of wrong conduct. Dhammakamme adhammakammasaññī ukkoṭeti, anāpatti. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he reopens it, there is no offense.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, anāpatti. If it is an illegitimate legal procedure, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1198Anāpatti—There is no offense: “adhammena vā vaggena vā na kammārahassa vā kammaṁ katan”ti jānanto ukkoṭeti, if he reopens it because he knows that the legal procedure was illegitimate, done by an incomplete assembly, or done against one who did not deserve it; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1199Ukkoṭanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on reopening, the third, is finished.
Origin story
ms2V_1200Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā bhātuno saddhivihārikassa bhikkhuno ārocesi—Venerable Upananda the Sakyan had committed an offense of intentional emission of semen. “ahaṁ, āvuso, sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpanno. He told his brother’s student about this, Mā kassaci ārocehī”ti. adding, “Don’t tell anyone.”
Tena kho pana samayena aññataro bhikkhu sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā saṅghaṁ tassā āpattiyā parivāsaṁ yāci. Soon afterwards another monk also committed an offense of intentional emission of semen. He asked the Sangha for probation, Tassa saṅgho tassā āpattiyā parivāsaṁ adāsi. which he got. So parivasanto taṁ bhikkhuṁ passitvā etadavoca—While he was on probation, he saw Upananda’s brother’s student and said to him, “ahaṁ, āvuso, sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā saṅghaṁ tassā āpattiyā parivāsaṁ yāciṁ, tassa me saṅgho tassā āpattiyā parivāsaṁ adāsi, sohaṁ parivasāmi, vediyāmahaṁ, āvuso, vediyatīti maṁ āyasmā dhāretū”ti. “I’ve committed an offense of intentional emission of semen. I asked the Sangha for probation, which I got. I’m now undergoing probation. Please remember me as such.”
ms2V_1201“Kiṁ nu kho, āvuso, yo aññopi imaṁ āpattiṁ āpajjati sopi evaṁ karotī”ti? “Do others who have committed this offense need to do the same?”
“Evamāvuso”ti. “Yes.”
“Ayaṁ, āvuso, āyasmā upanando sakyaputto sañcetanikaṁ sukkavissaṭṭhiṁ āpattiṁ āpajjitvā so me āroceti mā kassaci ārocehī”ti. “Venerable Upananda committed this offense and told me not to tell anyone.”
“Kiṁ pana tvaṁ, āvuso, paṭicchādesī”ti? “So did you conceal it?”
“Evamāvuso”ti. “Yes.”
ms2V_1202Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. That monk then told other monks. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādessatī”ti …pe… “How could a monk knowingly conceal a monk’s grave offense?” … “saccaṁ kira tvaṁ, bhikkhu, bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādesī”ti. “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1203“Yo pana bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādeyya, pācittiyan”ti. ‘If a monk knowingly conceals a monk’s grave offense, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1209Duṭṭhullāya āpattiyā duṭṭhullāpattisaññī paṭicchādeti, āpatti pācittiyassa. If it is a grave offense, and he perceives it as such, and he conceals it, he commits an offense entailing confession. Duṭṭhullāya āpattiyā vematiko paṭicchādeti, āpatti dukkaṭassa. If it is a grave offense, but he is unsure of it, and he conceals it, he commits an offense of wrong conduct. Duṭṭhullāya āpattiyā aduṭṭhullāpattisaññī paṭicchādeti, āpatti dukkaṭassa. If it is a grave offense, but he perceives it as minor, and he conceals it, he commits an offense of wrong conduct.
Aduṭṭhullaṁ āpattiṁ paṭicchādeti, āpatti dukkaṭassa. If he conceals a minor offense, he commits an offense of wrong conduct. Anupasampannassa duṭṭhullaṁ vā aduṭṭhullaṁ vā ajjhācāraṁ paṭicchādeti, āpatti dukkaṭassa. If he conceals the grave or minor misconduct of one who is not fully ordained, he commits an offense of wrong conduct.
Aduṭṭhullāya āpattiyā duṭṭhullāpattisaññī, āpatti dukkaṭassa. If it is a minor offense, but he perceives it as grave, he commits an offense of wrong conduct.
Aduṭṭhullāya āpattiyā vematiko, āpatti dukkaṭassa. If it is a minor offense, but he is unsure of it, he commits an offense of wrong conduct. Aduṭṭhullāya āpattiyā aduṭṭhullāpattisaññī, āpatti dukkaṭassa. If it is a minor offense, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1210Anāpatti—There is no offense: “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti nāroceti, if he does not tell because he thinks there will be quarrels or disputes in the Sangha; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti nāroceti, if he does not tell because he thinks there will be a fracture or schism in the Sangha; “ayaṁ kakkhaḷo pharuso jīvitantarāyaṁ vā brahmacariyantarāyaṁ vā karissatī”ti nāroceti, if he does not tell because he thinks the person he is telling about is cruel and harsh and that he might become a threat to life or to the monastic life; aññe patirūpe bhikkhū apassanto nāroceti, if he does not tell because he does not see any suitable monks; nachādetukāmo nāroceti, if he does not tell, but not because he wants to conceal; “paññāyissati sakena kammenā”ti nāroceti, if he does not tell because he thinks the other person will be known through his own actions; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1211Duṭṭhullasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on what is grave, the fourth, is finished.
Origin story
ms2V_1212Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. At that time in Rājagaha there was a group of seventeen boys who were friends, Upālidārako tesaṁ pāmokkho hoti. with Upāli as their leader.
Atha kho upālissa mātāpitūnaṁ etadahosi—Upāli’s parents considered, “kena nu kho upāyena upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyā”ti? “How can we make sure that Upāli is able to live happily without exhausting himself after we’ve passed away? Atha kho upālissa mātāpitūnaṁ etadahosi— “sace kho upāli lekhaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti. He could become a clerk, Atha kho upālissa mātāpitūnaṁ etadahosi— “sace kho upāli lekhaṁ sikkhissati, aṅguliyo dukkhā bhavissanti. but then his fingers will hurt. Sace kho upāli gaṇanaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyā”ti. Or he could become an accountant, Atha kho upālissa mātāpitūnaṁ etadahosi— “sace kho upāli gaṇanaṁ sikkhissati, urassa dukkho bhavissati. but then his chest will hurt. Sace kho upāli rūpaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyā”ti. Or he could become a banker, Atha kho upālissa mātāpitūnaṁ etadahosi— “sace kho upāli rūpaṁ sikkhissati, akkhīni dukkhā bhavissanti. but then his eyes will hurt. Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nivātesu sayanesu sayanti. But these Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti. If Upāli goes forth with them, he’ll be able to live happily without exhausting himself after we’ve passed away.”
ms2V_1213Assosi kho upālidārako mātāpitūnaṁ imaṁ kathāsallāpaṁ. Upāli overheard this conversation between his parents. Atha kho upālidārako yena te dārakā tenupasaṅkami; upasaṅkamitvā te dārake etadavoca—He then went to the other boys and said, “etha mayaṁ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā”ti. “Come, let’s go forth with the Sakyan monastics.”
“Sace kho tvaṁ, ayya, pabbajissasi, evaṁ mayampi pabbajissāmā”ti. “If you go forth, so will we.”
Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṁ—The boys went each to his own parents and said, “anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. “Please allow me to go forth into homelessness.” Atha kho tesaṁ dārakānaṁ mātāpitaro— “sabbepime dārakā samānacchandā kalyāṇādhippāyā”ti anujāniṁsu. Since the parents knew that the boys all had the same desire and good intention, they gave their approval. Te bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. The boys then went to the monks and asked for the going forth. Te bhikkhū pabbājesuṁ upasampādesuṁ. And the monks gave them the going forth and the full ordination.
Te rattiyā paccūsasamayaṁ paccuṭṭhāya rodanti—Soon afterwards they got up early in the morning and cried, “yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā”ti. “Give us congee, give us a meal, give us fresh food.”
Bhikkhū evamāhaṁsu—The monks said, “āgametha, āvuso, yāva ratti vibhāyati. “Wait until it gets light. Sace yāgu bhavissati, pivissatha. If any of that becomes available then, you can have it. Sace bhattaṁ bhavissati, bhuñjissatha. Sace khādanīyaṁ bhavissati, khādissatha. No ce bhavissati yāgu vā bhattaṁ vā khādanīyaṁ vā, piṇḍāya caritvā bhuñjissathā”ti. If not, you’ll eat after walking for alms.”
Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva—But they carried on as before. “yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā”ti. Senāsanaṁ ūhadantipi ummihantipi. And they defecated and urinated on the furniture.
ms2V_1214Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dārakasaddaṁ. After rising early in the morning, the Buddha heard the sound of those boys. Sutvāna āyasmantaṁ ānandaṁ āmantesi—He asked Venerable Ānanda, “kiṁ nu kho so, ānanda, dārakasaddo”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. who told him what was happening. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “saccaṁ kira, bhikkhave, bhikkhū jānaṁ ūnavīsativassaṁ puggalaṁ upasampādentī”ti? “Is it true, monks, that the monks give the full ordination to people they know are less than twenty years old?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā jānaṁ ūnavīsativassaṁ puggalaṁ upasampādessanti. “How can those foolish men do this? Ūnakavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. A person who is less than twenty years old is unable to endure cold and heat; hunger and thirst; horseflies, mosquitoes, wind, and the burning sun; creeping animals and insects; and rude and unwelcome speech. And they are unable to bear up with bodily feelings that are painful, severe, sharp, and destructive of life. Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa …pe… But a person who’s twenty is able to endure these things. pāṇaharānaṁ adhivāsakajātiko hoti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1215“Yo pana bhikkhu jānaṁ ūnavīsativassaṁ puggalaṁ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṁ tasmiṁ pācittiyan”ti. ‘If a monk gives the full ordination to a person he knows is less than twenty years old, he commits an offense entailing confession. Moreover, that person has not received the full ordination and those monks are blameworthy.’”
Definitions
ms2V_1219“Upasampādessāmī”ti gaṇaṁ vā ācariyaṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full ordination, he searches for a group, a teacher, a bowl, or a robe, or he establishes a monastery zone, he commits an offense of wrong conduct. Ñattiyā dukkaṭaṁ. After the motion, he commits an offense of wrong conduct. Dvīhi kammavācāhi dukkaṭā. After each of the first two announcements, he commits an offense of wrong conduct. Kammavācāpariyosāne upajjhāyassa āpatti pācittiyassa. When the last announcement is finished, the preceptor commits an offense entailing confession, Gaṇassa ca ācariyassa ca āpatti dukkaṭassa. while the group and the teacher commit an offense of wrong conduct.
Permutations
ms2V_1220Ūnavīsativasse ūnavīsativassasaññī upasampādeti, āpatti pācittiyassa. If the other person is less than twenty years old, and he perceives them as less, and he gives them the full ordination, he commits an offense entailing confession. Ūnavīsativasse vematiko upasampādeti, āpatti dukkaṭassa. If the other person is less than twenty years old, but he is unsure of it, and he gives them the full ordination, he commits an offense of wrong conduct. Ūnavīsativasse paripuṇṇavīsativassasaññī upasampādeti, anāpatti. If the other person is less than twenty years old, but he perceives them as more, and he gives them the full ordination, there is no offense.
Paripuṇṇavīsativasse ūnavīsativassasaññī, āpatti dukkaṭassa. If the other person is more than twenty years old, but he perceives them as less, he commits an offense of wrong conduct. Paripuṇṇavīsativasse vematiko, āpatti dukkaṭassa. If the other person is more than twenty years old, but he is unsure of it, he commits an offense of wrong conduct. Paripuṇṇavīsativasse paripuṇṇavīsativassasaññī, anāpatti. If the other person is more than twenty years old, and he perceives them as more, there is no offense.
Non-offenses
ms2V_1221Anāpatti—There is no offense: ūnavīsativassaṁ paripuṇṇavīsativassasaññī upasampādeti, if he gives the full ordination to someone less than twenty years old, but he perceives them as more than twenty; paripuṇṇavīsativassaṁ paripuṇṇavīsativassasaññī upasampādeti, if he gives the full ordination to someone more than twenty years old, and he perceives them as more than twenty; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1222Ūnavīsativassasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on less than twenty years old, the fifth, is finished.
Origin story
ms2V_1223Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṁ gantukāmo hoti. a certain group of travelers was about to go south from Rājagaha. Aññataro bhikkhu te manusse etadavoca—A monk said to those people, “ahampāyasmantehi saddhiṁ gamissāmī”ti. “Let me travel with you.”
“Mayaṁ kho, bhante, suṅkaṁ pariharissāmā”ti. “But we’re smuggling goods.”
“Pajānāthāvuso”ti. “That’s your business.”
Assosuṁ kho kammiyā—The customs officers heard “sattho kira suṅkaṁ pariharissatī”ti. about that group of travelers. Te magge pariyuṭṭhiṁsu. They then blocked the road, Atha kho te kammiyā taṁ satthaṁ gahetvā acchinditvā taṁ bhikkhuṁ etadavocuṁ—caught the group, confiscated the goods, and asked that monk, “kissa tvaṁ, bhante, jānaṁ theyyasatthena saddhiṁ gacchasī”ti? “Venerable, why are you knowingly traveling with a group of thieves?” Palibundhetvā muñciṁsu. And they detained him.
ms2V_1224Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. After being released, that monk went to Sāvatthī, where he told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissatī”ti …pe… “How could a monk knowingly travel by arrangement with a group of thieves?” … “saccaṁ kira tvaṁ, bhikkhu, jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjasī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1225“Yo pana bhikkhu jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya, antamaso gāmantarampi, pācittiyan”ti. ‘If a monk knowingly travels by arrangement with a group of thieves, even just to the next village, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1232Theyyasatthe theyyasatthasaññī saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. If it is a group of traveling thieves, and he perceives it as such, and he travels by arrangement with them, even just to the next village, he commits an offense entailing confession. Theyyasatthe vematiko saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti dukkaṭassa. If it is a group of traveling thieves, but he is unsure of it, and he travels by arrangement with them, even just to the next village, he commits an offense of wrong conduct. Theyyasatthe atheyyasatthasaññī saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, anāpatti. If it is a group of traveling thieves, but he does not perceive it as such, and he travels by arrangement with them, even just to the next village, there is no offense.
Bhikkhu saṁvidahati, manussā na saṁvidahanti, āpatti dukkaṭassa. If the monk makes an arrangement, but the group does not express its agreement, he commits an offense of wrong conduct. Atheyyasatthe theyyasatthasaññī, āpatti dukkaṭassa. If it is not a group of traveling thieves, but he perceives it as such, he commits an offense of wrong conduct. Atheyyasatthe vematiko, āpatti dukkaṭassa. If it is not a group of traveling thieves, but he is unsure of it, he commits an offense of wrong conduct. Atheyyasatthe atheyyasatthasaññī anāpatti. If it is not a group of traveling thieves, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_1233Anāpatti—There is no offense: asaṁvidahitvā gacchati, if he goes, but not by arrangement; manussā saṁvidahanti bhikkhu na saṁvidahati, if the group has made an arrangement, but he has not expressed his agreement; visaṅketena gacchati, if he goes, but not according to the arrangement; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1234Theyyasatthasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on a group of traveling thieves, the sixth, is finished.
Origin story
ms2V_1235Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṁ gacchanto aññatarena gāmadvārena atikkamati. a monk who was traveling through the Kosalan country on his way to Sāvatthī walked through the gateway of a certain village. Aññatarā itthī sāmikena saha bhaṇḍitvā gāmato nikkhamitvā taṁ bhikkhuṁ passitvā etadavoca—A woman who had had an argument with her husband walked through the same gateway. When she saw that monk, she asked him, “kahaṁ, bhante, ayyo gamissatī”ti? “Venerable, where are you going?”
“Sāvatthiṁ kho ahaṁ, bhagini, gamissāmī”ti. “I’m going to Sāvatthī.”
“Ahaṁ ayyena saddhiṁ gamissāmī”ti. “May I go with you?”
“Eyyāsi, bhaginī”ti. “Sure.”
Atha kho tassā itthiyā sāmiko gāmato nikkhamitvā manusse pucchi—Soon afterwards that woman’s husband also left that village. He asked around, “apāyyo, evarūpiṁ itthiṁ passeyyāthā”ti? “Have you seen such-and-such a woman?”
“Esāyyo, pabbajitena saha gacchatī”ti. “She’s walking along with a monastic.”
Atha kho so puriso anubandhitvā taṁ bhikkhuṁ gahetvā ākoṭetvā muñci. He then followed after them, caught that monk, and gave him a beating. Atha kho so bhikkhu aññatarasmiṁ rukkhamūle padhūpento nisīdi. The monk sat down fuming at the foot of a tree. Atha kho sā itthī taṁ purisaṁ etadavoca—And the woman said to her husband, “nāyyo, so bhikkhu maṁ nippātesi; “This monk didn’t make me go; api ca ahameva tena bhikkhunā saddhiṁ gacchāmi; I was the one who went with him. akārako so bhikkhu; He’s innocent. gaccha, naṁ khamāpehī”ti. Go and ask his forgiveness.” Atha kho so puriso taṁ bhikkhuṁ khamāpesi. And he did so.
ms2V_1236Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. That monk then went to Sāvatthī where he told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissatī”ti …pe… “How could a monk travel by arrangement with a woman?” … “saccaṁ kira tvaṁ, bhikkhu, mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjasī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjissasi. “Foolish man, how could do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ, uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1237“Yo pana bhikkhu mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya, antamaso gāmantarampi, pācittiyan”ti. ‘If a monk travels by arrangement with a woman, even just to the next village, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1243Mātugāme mātugāmasaññī saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. If it is a woman, and he perceives her as such, and he travels by arrangement with her, even just to the next village, he commits an offense entailing confession. Mātugāme vematiko saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. If it is a woman, but he is unsure of it, and he travels by arrangement with her, even just to the next village, he commits an offense entailing confession. Mātugāme amātugāmasaññī saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti pācittiyassa. If it is a woman, but he does not perceive her as such, and he travels by arrangement with her, even just to the next village, he commits an offense entailing confession.
ms2V_1244Bhikkhu saṁvidahati mātugāmo na saṁvidahati, āpatti dukkaṭassa. If the monk makes an arrangement, but the woman does not express her agreement, he commits an offense of wrong conduct. Yakkhiyā vā petiyā paṇḍakena vā tiracchānagatamanussaviggahitthiyā vā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjati, antamaso gāmantarampi, āpatti dukkaṭassa. If he travels by arrangement with a female spirit, with a female ghost, with a paṇḍaka, with a female animal in the form of a woman, even just to the next village, he commits an offense of wrong conduct.
Amātugāme mātugāmasaññī, āpatti dukkaṭassa. If it is not a woman, but he perceives them as such, he commits an offense of wrong conduct. Amātugāme vematiko, āpatti dukkaṭassa. If it is not a woman, but he is unsure of it, he commits an offense of wrong conduct. Amātugāme amātugāmasaññī, anāpatti. If it is not a woman, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_1245Anāpatti—There is no offense: asaṁvidahitvā gacchati, if he goes, but not by arrangement; mātugāmo saṁvidahati bhikkhu na saṁvidahati, if the woman has made an arrangement, but he has not expressed his agreement; visaṅketena gacchati, if he goes, but not according to the arrangement; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1246Saṁvidhānasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on arrangements, the seventh, is finished.
Origin story
ms2V_1247Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—At that time the monk Ariṭṭha, the ex-vulture-killer, had the following bad and erroneous view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Teaching of the Buddha, the things he calls obstacles are unable to obstruct one who indulges in them.”
Assosuṁ kho sambahulā bhikkhū—A number of monks heard “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—that Ariṭṭha had that view. ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ—They went to him and asked, “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“Is it true, Ariṭṭha, ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti? that you have such a view?”
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.”
ms2V_1248“Mā, āvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. “No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. The Buddha has said that there is little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is greater. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. The Buddha has said that worldly pleasures are similar to a skeleton … Maṁsapesūpamā kāmā vuttā bhagavatā …pe… similar to a piece of meat … tiṇukkūpamā kāmā vuttā bhagavatā … similar to a grass torch … aṅgārakāsūpamā kāmā vuttā bhagavatā … similar to a pit of coals … supinakūpamā kāmā vuttā bhagavatā … similar to a dream … yācitakūpamā kāmā vuttā bhagavatā … similar to borrowed goods … rukkhaphalūpamā kāmā vuttā bhagavatā … similar to fruits on a tree … asisūnūpamā kāmā vuttā bhagavatā … similar to a knife and chopping block … sattisūlūpamā kāmā vuttā bhagavatā … similar to swords and stakes … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. similar to a snake’s head; they are much suffering and much trouble, and the danger in them is greater.”
ms2V_1249Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—But even though the monks corrected Ariṭṭha like this, he stubbornly held on to that bad and erroneous view, and continued to insist on it. “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’”ti. Yato ca kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Since they were unable to make him give up that view, they went to the Buddha and told him what had happened. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha: “saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“Is it true, Ariṭṭha, that you have such a view?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Yes indeed, Sir.”
ms2V_1250Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Foolish man, who do you think I have taught like this? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā. Alañca pana te paṭisevato antarāyāya. Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I have said that there is little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is greater. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… I have said that worldly pleasures are similar to a skeleton … maṁsapesūpamā kāmā vuttā mayā … similar to a piece of meat … tiṇukkūpamā kāmā vuttā mayā … similar to a grass torch … aṅgārakāsūpamā kāmā vuttā mayā … similar to a pit of coals … supinakūpamā kāmā vuttā mayā … similar to a dream … yācitakūpamā kāmā vuttā mayā … similar to borrowed goods … rukkhaphalūpamā kāmā vuttā mayā … similar to fruits on a tree … asisūnūpamā kāmā vuttā mayā … similar to a knife and chopping block … sattisūlūpamā kāmā vuttā mayā … similar to swords and stakes … sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. similar to a snake’s head; they are much suffering and much trouble, and the danger in them is greater. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. And yet, foolish man, by misunderstanding you have misrepresented me, hurt yourself, and made much demerit. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for your long-lasting harm and suffering.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1251“Yo pana bhikkhu evaṁ vadeyya—‘If a monk says, ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā’ti “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,” so bhikkhu bhikkhūhi evamassa vacanīyo—then the monks should correct him like this: ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, “No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. anekapariyāyenāvuso, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā’ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. If that monk continues as before, the monks should press him up to three times to make him give up that view. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, If he then gives it up, all is well. no ce paṭinissajjeyya, pācittiyan”ti. If he does not, he commits an offense entailing confession.’”
Definitions
aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo—other monks, those who see it or hear about it, They should correct him, “māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, “No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” Dutiyampi vattabbo. And they should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ; If he gives up that view, all is well. no ce paṭinissajjati, āpatti dukkaṭassa. If he does not, he commits an offense of wrong conduct. Sutvā na vadanti, āpatti dukkaṭassa. If those who heard about it do not say anything, they commit an offense of wrong conduct.
So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—That monk, even if he has to be pulled into the Sangha, should be corrected like this: “māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, “No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” Dutiyampi vattabbo. And they should correct him a second Tatiyampi vattabbo. and a third time. Sace paṭinissajjati, iccetaṁ kusalaṁ. If he gives up that view, all is well. No ce paṭinissajjati, āpatti dukkaṭassa. If he does not, he commits an offense of wrong conduct. So bhikkhu samanubhāsitabbo. He should then be pressed. “Evañca pana, bhikkhave, samanubhāsitabbo. “And, monks, he should be pressed like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms2V_1256‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—Monk so-and-so has the following a bad and erroneous view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” So taṁ diṭṭhiṁ na paṭinissajjati. He is not giving up that view. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya—If it seems appropriate to the Sangha, the Sangha should press him tassā diṭṭhiyā paṭinissaggāya. to make him give it up. Esā ñatti. This is the motion.
ms2V_1257Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—Monk so-and-so has the following bad and erroneous view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” So taṁ diṭṭhiṁ na paṭinissajjati. He is not giving up that view. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. The Sangha presses him to make him give it up. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him give it up should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_1258Dutiyampi etamatthaṁ vadāmi …pe… A second time … tatiyampi etamatthaṁ vadāmi—A third time I speak on this matter: suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—Monk so-and-so has the following bad and erroneous view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.” So taṁ diṭṭhiṁ na paṭinissajjati. He is not giving up that view. Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. The Sangha presses him to make him give it up. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā, tassā diṭṭhiyā paṭinissaggāya, so tuṇhassa; Any monk who approves of pressing him to make him give it up should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_1259Samanubhaṭṭho saṅghena itthannāmo bhikkhu, tassā diṭṭhiyā paṭinissaggāya. The Sangha has pressed this monk to give up that view. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms2V_1260Ñattiyā dukkaṭaṁ. After the motion, he commits an offense of wrong conduct. Dvīhi kammavācāhi dukkaṭā. After each of the first two announcements, he commits an offense of wrong conduct. Kammavācāpariyosāne āpatti pācittiyassa. When the last announcement is finished, he commits an offense entailing confession.
Permutations
ms2V_1261Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he does not give up his view, he commits an offense entailing confession. Dhammakamme vematiko na paṭinissajjati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he does not give up his view, he commits an offense entailing confession. Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not give up his view, he commits an offense entailing confession.
ms2V_1262Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1263Anāpatti—There is no offense: asamanubhāsantassa, if he has not been pressed; paṭinissajjantassa, if he gives it up; ummattakassāti. if he is insane; if he is the first offender.
ms2V_1264Ariṭṭhasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on Ariṭṭha, the eighth, is finished.
Origin story
ms2V_1265Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū jānaṁ tathāvādinā ariṭṭhena bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjantipi saṁvasantipi sahāpi seyyaṁ kappenti. At that time the monks from the group of six lived with the monk Ariṭṭha, and they did formal meetings and shared a sleeping place with him. Yet they knew that he was saying such things, that he had not made amends according to the rule, and that he had not given up that view.
ms2V_1266Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ tathāvādinā ariṭṭhena bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjissantipi saṁvasissantipi sahāpi seyyaṁ kappessantī”ti …pe… “How can the monks from the group of six live, do formal meetings, and share a sleeping place with the monk Ariṭṭha, even though they know that he’s saying such things, that he hasn’t made amends according to the rule, and that he hasn’t given up that view?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ tathāvādinā ariṭṭhena bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjathāpi saṁvasathāpi sahāpi seyyaṁ kappethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ tathāvādinā ariṭṭhena bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjissathāpi saṁvasissathāpi sahāpi seyyaṁ kappessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1267“Yo pana bhikkhu jānaṁ tathāvādinā bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjeyya vā saṁvaseyya vā saha vā seyyaṁ kappeyya, pācittiyan”ti. ‘If a monk lives, does formal meetings, or shares a sleeping place with a monk who he knows is saying such things, who has not made amends according to the rule, and who has not given up that view, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1276Ukkhittake ukkhittakasaññī sambhuñjati vā saṁvasati vā saha vā seyyaṁ kappeti, āpatti pācittiyassa. If the other monk has been ejected, and he perceives him as such, and he lives or does formal meetings or shares a sleeping place with him, he commits an offense entailing confession. Ukkhittake vematiko sambhuñjati vā saṁvasati vā saha vā seyyaṁ kappeti, āpatti dukkaṭassa. If the other monk has been ejected, but he is unsure of it, and he lives or does formal meetings or shares a sleeping place with him, he commits an offense of wrong conduct. Ukkhittake anukkhittakasaññī sambhuñjati vā saṁvasati vā saha vā seyyaṁ kappeti, anāpatti. If the other monk has been ejected, but he does not perceive him as such, and he lives or does formal meetings or shares a sleeping place with him, there is no offense.
Anukkhittake ukkhittakasaññī, āpatti dukkaṭassa. If the other monk has not been ejected, but he perceives him as such, he commits an offense of wrong conduct. Anukkhittake vematiko, āpatti dukkaṭassa. If the other monk has not been ejected, but he is unsure of it, he commits an offense of wrong conduct. Anukkhittake anukkhittakasaññī, anāpatti. If the other monk has not been ejected, and he does not perceive him as such, there is no offense.
Non-offenses
ms2V_1277Anāpatti—There is no offense: anukkhittoti jānāti, if he knows that he has not been ejected; ukkhitto osāritoti jānāti, if he knows that he has been reinstated after being ejected; taṁ diṭṭhiṁ paṭinissaṭṭhoti jānāti, if he knows that he has given up that view; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1278Ukkhittasambhogasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on living with one who has been ejected, the ninth, is finished.
Origin story
ms2V_1279Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena kaṇṭakassa nāma samaṇuddesassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—At that time the novice monastic Kaṇṭaka had the following bad and erroneous view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the teachings of the Buddha, the things he calls obstacles are unable to obstruct one who indulges in them.”
Assosuṁ kho sambahulā bhikkhū kaṇṭakassa nāma kira samaṇuddesassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—A number of monks heard that the novice monastic Kaṇṭaka had that view. “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. Atha kho te bhikkhū yena kaṇṭako samaṇuddeso tenupasaṅkamiṁsu; upasaṅkamitvā kaṇṭakaṁ samaṇuddesaṁ etadavocuṁ—They went to see him and asked, “saccaṁ kira te, āvuso kaṇṭaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“Is it true, Kaṇṭaka, that you have such a view?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them.”
ms2V_1280“Mā, āvuso kaṇṭaka, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. “No, Kaṇṭaka, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. Anekapariyāyenāvuso kaṇṭaka, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo …pe… The Buddha has said that there’s little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is greater. … ” evampi kho kaṇṭako samaṇuddeso tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—But even though the monks corrected Kaṇṭaka like this, he stubbornly held on to that bad and erroneous view, and he continued to insist on it. “evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
ms2V_1281Yato ca kho te bhikkhū nāsakkhiṁsu kaṇṭakaṁ samaṇuddesaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Since those monks were unable to make him give up that view, they went to the Buddha and told him what had happened. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā kaṇṭakaṁ samaṇuddesaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the Kaṇṭaka: “saccaṁ kira te, kaṇṭaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“Is it true, Kaṇṭaka, that you have such a view?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi— ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Yes indeed, Venerable Sir.”
ms2V_1282“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Foolish man, who do you think I have taught like this? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā, alañca pana te paṭisevato antarāyāya? Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I have said that there is little enjoyment in worldly pleasures, but much suffering and much trouble, and that the danger in them is greater. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… I have said that worldly pleasures are similar to a skeleton … sappasirūpamā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. similar to a snake’s head; they are much suffering and much trouble, and the danger in them is greater. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi attānañca khaṇasi bahuñca apuññaṁ pasavasi. And yet, foolish man, by misunderstanding you have misrepresented me, hurt yourself, and made much demerit. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for your long-lasting harm and suffering.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … pasannānañca ekaccānaṁ aññathattāyā”ti. and cause some to lose it.”
Vigarahitvā …pe… Having rebuked him … dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks: “tena hi, bhikkhave, saṅgho kaṇṭakaṁ samaṇuddesaṁ nāsetu. “Well then, monks, the Sangha should expel the novice monastic Kaṇṭaka. Evañca pana, bhikkhave, nāsetabbo—And this is how he should be expelled: ‘ajjatagge te, āvuso kaṇṭaka, na ceva so bhagavā satthā apadisitabbo. ‘From today, Kaṇṭaka, you may not refer to the Buddha as your teacher. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And you can no longer share a sleeping place with the monks for two or three nights, as can other novices. Cara pire vinassā’”ti. Go! Away with you!’” Atha kho saṅgho kaṇṭakaṁ samaṇuddesaṁ nāsesi. The Sangha then expelled Kaṇṭaka.
ms2V_1283Tena kho pana samayena chabbaggiyā bhikkhū jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpentipi upaṭṭhāpentipi sambhuñjantipi sahāpi seyyaṁ kappenti. Soon afterwards the monks from the group of six befriended Kaṇṭaka, and they were attended on by him, lived with him, and shared a sleeping place with him. Yet they knew that he had been expelled. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpessantipi upaṭṭhāpessantipi sambhuñjissantipi sahāpi seyyaṁ kappessantī”ti …pe… “How can the monks from the group of six befriend Kaṇṭaka, and be attended on by him, live with him, and share a sleeping place with him, even though they know that he has been expelled?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpethāpi upaṭṭhāpethāpi sambhuñjathāpi sahāpi seyyaṁ kappethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpessathāpi upaṭṭhāpessathāpi sambhuñjissathāpi sahāpi seyyaṁ kappessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1284“Samaṇuddesopi ce evaṁ vadeyya—‘Also if a novice monastic says, ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti, “As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,” so samaṇuddeso bhikkhūhi evamassa vacanīyo—then the monks should correct him like this: ‘māvuso samaṇuddesa, evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” Evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo—If that novice monastic continues as before, he should be told: ‘ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. “From today on you may not refer to the Buddha as your teacher. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And you can no longer share a sleeping place with the monks for two or three nights, as can other novice monastics. Cara pire vinassā’ti. Go! Away with you!” Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṁ kappeyya, pācittiyan”ti. If a monk befriends that novice monastic, or he is attended on by him, lives with him, or shares a sleeping place with him, even though he knows that he has been expelled in this way, he commits an offense entailing confession.’”
Definitions
aññehi bhikkhūhi, ye passanti ye suṇanti tehi vattabbo— “mā, āvuso samaṇuddesa, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. other monks, those who see it or hear about it. They should correct him, “No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.”
Dutiyampi vattabbo … And they should correct him a second time … tatiyampi vattabbo … And they should correct him a third time …
sace paṭinissajjati iccetaṁ kusalaṁ, no ce paṭinissajjati so samaṇuddeso bhikkhūhi evamassa vacanīyo—If he gives up that view, all is well. If he does not, he should be told: “ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. “From today on you may not refer to the Buddha as your teacher. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And you can no longer share a sleeping place with the monks for two or three nights, as can other novice monastics. Cara pire vinassā”ti. Go! Away with you!”
Permutations
ms2V_1297Nāsitake nāsitakasaññī upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṁ kappeti, āpatti pācittiyassa. If the novice monastic has been expelled, and he perceives him as such, and he befriends him or is attended on by him or lives with him or shares a sleeping place with him, he commits an offense entailing confession. Nāsitake vematiko upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṁ kappeti, āpatti dukkaṭassa. If the novice monastic has been expelled, but he is unsure of it, and he befriends him or is attended on by him or lives with him or shares a sleeping place with him, he commits an offense of wrong conduct. Nāsitake anāsitakasaññī upalāpeti vā upaṭṭhāpeti vā sambhuñjati vā saha vā seyyaṁ kappeti, anāpatti. If the novice monastic has been expelled, but he does not perceive him as such, and he befriends him or is attended on by him or lives with him or shares a sleeping place with him, there is no offense.
Anāsitake nāsitakasaññī, āpatti dukkaṭassa. If the novice monastic has not been expelled, but he perceives him such, he commits an offense of wrong conduct. Anāsitake vematiko, āpatti dukkaṭassa. If the novice monastic has not been expelled, but he is unsure of it, he commits an offense of wrong conduct. Anāsitake anāsitakasaññī, anāpatti. If the novice monastic has not been expelled, and he does not perceive him as such, there is no offense.
Non-offenses
ms2V_1298Anāpatti—There is no offense: anāsitakoti jānāti; if he knows that he has not been expelled; taṁ diṭṭhiṁ paṭinissaṭṭhoti jānāti; if he knows that he has given up that view; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1299Kaṇṭakasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on Kaṇṭaka, the tenth, is finished.
Sappāṇakavaggo sattamo. The seventh sub-chapter on containing living beings is finished.
ms2V_1300Tassuddānaṁ This is the summary:
Sañciccavadhasappāṇaṁ, ukkoṭaṁ duṭṭhullachādanaṁ; Ūnavīsati satthañca, saṁvidhānaṁ ariṭṭhakaṁ; Ukkhittaṁ kaṇṭakañceva, dasa sikkhāpadā imeti. ms2V_1301“Intentionally killing, containing living beings, Agitation, concealing what is grave; Less than twenty, and group of travelers, Arrangement, on Ariṭṭha; Ejected, and Kaṇṭaka: These ten training rules.”
Origin story
ms2V_1302Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena kho pana samayena āyasmā channo anācāraṁ ācarati. Venerable Channa was misbehaving. Bhikkhū evamāhaṁsu—The monks told him, “māvuso channa, evarūpaṁ akāsi. “Don’t do that, Channa, Netaṁ kappatī”ti. it’s not allowable,” So evaṁ vadeti—and he would reply, “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī”ti. “I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law.”
ms2V_1303Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vakkhati—“How could Venerable Channa say this when legitimately corrected by the monks?” … ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’”ti …pe… “saccaṁ kira tvaṁ, channa, bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadesi—“Is it true, Channa, that you said this?” ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vakkhasi—“Foolish man, how could you say this when legitimately corrected by the monks? ‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’ti. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1304“Yo pana bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadeyya—‘na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī’ti, pācittiyaṁ. ‘If a monk, when legitimately corrected by the monks, says, “I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law,” he commits an offense entailing confession. Sikkhamānena, bhikkhave, bhikkhunā aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ. Ayaṁ tattha sāmīcī”ti. A monk who is training should understand, should question, should enquire. This is the proper procedure.’”
Definitions
Permutations
ms2V_1308Upasampanne upasampannasaññī evaṁ vadeti, āpatti pācittiyassa. If the one who corrects him is fully ordained, and he perceives him as such, and he says such a thing, he commits an offense entailing confession. Upasampanne vematiko evaṁ vadeti, āpatti pācittiyassa. If the one who corrects him is fully ordained, but he is unsure of it, and he says such a thing, he commits an offense entailing confession. Upasampanne anupasampannasaññī evaṁ vadeti, āpatti pācittiyassa. If the one who corrects him is fully ordained, but he does not perceive him as such, and he says such a thing, he commits an offense entailing confession.
ms2V_1309Apaññattena vuccamāno—If he is corrected about something that has not been laid down: “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti evaṁ vadeti, “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paṇḍitaṁ medhāviṁ bahussutaṁ dhammakathikaṁ paripucchāmī”ti bhaṇati, āpatti dukkaṭassa. “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” “This isn’t conducive to being energetic,” and he says, “I won’t practice this training rule until I’ve questioned a monk who’s competent,” “… until I’ve questioned a monk who’s an expert on the Monastic Law,” “… until I’ve questioned a monk who’s wise,” “… until I’ve questioned a monk who’s intelligent,” “… until I’ve questioned a monk who’s learned,” “… until I’ve questioned a monk who’s an expounder of the Teaching,” he commits an offense of wrong conduct.
ms2V_1310Anupasampannena paññattena vā apaññattena vā vuccamāno—If he is corrected by one who is not fully ordained about something that has or has not been laid down: “idaṁ na sallekhāya na dhutatthāya na pāsādikatāya na apacayāya na vīriyārambhāya saṁvattatī”ti evaṁ vadeti, “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paṇḍitaṁ medhāviṁ bahussutaṁ dhammakathikaṁ paripucchāmī”ti bhaṇati, āpatti dukkaṭassa. “This isn’t conducive to self-effacement,” “This isn’t conducive to ascetic practices,” “This isn’t conducive to being inspiring,” “This isn’t conducive to a reduction in things,” “This isn’t conducive to being energetic,” and he says, “I won’t practice this training rule until I’ve questioned a monk who’s competent,” “… until I’ve questioned a monk who’s an expert on the Monastic Law,” “… until I’ve questioned a monk who’s wise,” “… until I’ve questioned a monk who’s intelligent,” “… until I’ve questioned a monk who’s learned,” “… until I’ve questioned a monk who’s an expounder of the Teaching,” he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If the one who corrects him is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If the one who corrects him is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If the one who corrects him is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
More Definitions
Non-offenses
ms2V_1316Anāpatti—There is no offense: “jānissāmi sikkhissāmī”ti bhaṇati, if he says, “I’ll find out and I’ll train;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1317Sahadhammikasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on legitimately, the first, is finished.
Origin story
ms2V_1318Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena vinayakathaṁ katheti, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati. At that time the Buddha gave many talks about the Monastic Law, spoke in praise of the Monastic Law and of learning the Monastic Law, and repeatedly praised Venerable Upāli. Bhikkhūnaṁ etadahosi—When the monks heard this, they thought, “bhagavā kho anekapariyāyena vinayakathaṁ katheti, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati. Handa mayaṁ, āvuso, āyasmato upālissa santike vinayaṁ pariyāpuṇāmā”ti, te ca bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṁ pariyāpuṇanti. “Well then, let’s learn the Monastic Law from Venerable Upāli.” And many monks, both senior and junior, as well as those of middle standing, learned the Monastic Law from Upāli.
ms2V_1319Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—The monks from the group of six “etarahi kho, āvuso, bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṁ pariyāpuṇanti. considered this and thought, Sace ime vinaye pakataññuno bhavissanti amhe yenicchakaṁ yadicchakaṁ yāvadicchakaṁ ākaḍḍhissanti parikaḍḍhissanti. “If these monks become well-versed in the Monastic Law, they’ll boss us around as they like. Handa mayaṁ, āvuso, vinayaṁ vivaṇṇemā”ti. So let’s disparage the Monastic Law.”
Atha kho chabbaggiyā bhikkhū bhikkhū upasaṅkamitvā evaṁ vadanti—They went to the other monks and said, “kiṁ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṁvattantī”ti. “What’s the point of reciting these minor training rules, when they just lead to anxiety, oppression, and annoyance?”
ms2V_1320Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū vinayaṁ vivaṇṇessantī”ti …pe… “How can the monks from the group of six disparage the Monastic Law?” … “saccaṁ kira tumhe, bhikkhave, vinayaṁ vivaṇṇethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, vinayaṁ vivaṇṇessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1321“Yo pana bhikkhu pātimokkhe uddissamāne evaṁ vadeyya—‘kiṁ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṁvattantī’ti, sikkhāpadavivaṇṇake pācittiyan”ti. ‘When the Monastic Code is being recited, if a monk says, “What’s the point of reciting these minor training rules, when they just lead to anxiety, oppression, and annoyance?” then in disparaging the training rules, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1325Upasampanne upasampannasaññī vinayaṁ vivaṇṇeti, āpatti pācittiyassa. If he disparages the Monastic Law to one who is fully ordained, and he perceives them as fully ordained, he commits an offense entailing confession. Upasampanne vematiko vinayaṁ vivaṇṇeti, āpatti pācittiyassa. If he disparages the Monastic Law to one who is fully ordained, but he is unsure of it, he commits an offense entailing confession. Upasampanne anupasampannasaññī vinayaṁ vivaṇṇeti, āpatti pācittiyassa. If he disparages the Monastic Law to one who is fully ordained, but he does not perceive them as fully ordained, he commits an offense entailing confession.
ms2V_1326Aññaṁ dhammaṁ vivaṇṇeti, āpatti dukkaṭassa. If he disparages some other rule, he commits an offense of wrong conduct. Anupasampannassa vinayaṁ vā aññaṁ vā dhammaṁ vivaṇṇeti, āpatti dukkaṭassa. If he disparages the Monastic Law or some other rule to one who is not fully ordained, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is to one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is to one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is to one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1327Anāpatti—There is no offense: na vivaṇṇetukāmo, “iṅgha tvaṁ suttante vā gāthāyo vā abhidhammaṁ vā pariyāpuṇassu, pacchā vinayaṁ pariyāpuṇissasī”ti bhaṇati, if, not desiring to disparage, he says, “Listen, learn discourses or verses or philosophy, and later you can learn the Monastic Law;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1328Vilekhanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on annoyance, the second, is finished.
Origin story
ms2V_1329Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū anācāraṁ ācaritvā “aññāṇakena āpannāti jānantū”ti pātimokkhe uddissamāne evaṁ vadanti—the monks from the group of six were misbehaving. They said to each other, “Let’s make the other monks think that we committed these offenses because we didn’t know the rules.” Then, during the recitation of the Monastic Code, they said, “idāneva kho mayaṁ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī”ti. “Just now did we find out that this rule too is included in the Monastic Code and comes up for recitation every half-month.”
ms2V_1330Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū pātimokkhe uddissamāne evaṁ vakkhanti—“How could the monks from the group of six say this during the recitation of the Monastic Code?” … ‘idāneva kho mayaṁ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’”ti …pe… “saccaṁ kira tumhe, bhikkhave, pātimokkhe uddissamāne evaṁ vadetha—“Is it true, monks, that you said this?” ‘idāneva kho mayaṁ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, pātimokkhe uddissamāne evaṁ vakkhatha—“Foolish men, how could you say this during the recitation of the Monastic Code? ‘idāneva kho mayaṁ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’ti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1331“Yo pana bhikkhu anvaddhamāsaṁ pātimokkhe uddissamāne evaṁ vadeyya—‘During the half-monthly recitation of the Monastic Code, a monk might say, ‘idāneva kho ahaṁ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’ti. “Just now did I find out that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.” Tañce bhikkhuṁ aññe bhikkhū jāneyyuṁ nisinnapubbaṁ iminā bhikkhunā dvattikkhattuṁ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṁ āpanno tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo—If other monks know that that monk has previously sat through at least two or three recitations of the Monastic Code, then that monk is not let off because of ignorance, and he is to be dealt with according to the rule. Further, he should be charged with deception: ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, yaṁ tvaṁ pātimokkhe uddissamāne na sādhukaṁ aṭṭhiṁ katvā manasi karosī’ti. “It’s a loss for you that you don’t pay proper attention during the recitation of the Monastic Code.” Idaṁ tasmiṁ mohanake pācittiyan”ti. And for the act of deception, he commits an offense entailing confession.’”
Definitions
ms2V_1336Tañce mohetukāmaṁ bhikkhuṁ aññe bhikkhū jāneyyuṁ nisinnapubbaṁ iminā bhikkhunā dvattikkhattuṁ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṁ āpanno, tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo. If other monks know that the monk who wants to deceive has previously sat through at least two or three recitations of the Monastic Code, then that monk is not let off because of ignorance, and he is to be dealt with according to the rule. Further, he should be charged with deception: “Evañca pana, bhikkhave, āropetabbo. “And, monks, he is to be charged like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms2V_1337‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṁ aṭṭhiṁ katvā manasi karoti. Monk so-and-so did not pay proper attention during the recitation of the Monastic Code. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno mohaṁ āropeyya. If it seems appropriate to the Sangha, the Sangha should charge him with deception. Esā ñatti. This is the motion.
ms2V_1338Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Ayaṁ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṁ aṭṭhiṁ katvā manasi karoti. Monk so-and-so did not pay proper attention during the recitation of the Monastic Code. Saṅgho itthannāmassa bhikkhuno mohaṁ āropeti. The Sangha charges him with deception. Yassāyasmato khamati itthannāmassa bhikkhuno mohassa āropanā, so tuṇhassa; Any monk who approves of charging him with deception should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_1339Āropito saṅghena itthannāmassa bhikkhuno moho. The Sangha has charged monk so-and-so with deception. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I’ll remember it thus.’”
ms2V_1340Anāropite mohe moheti, āpatti dukkaṭassa. If he deceives, but he has not been charged with deception, he commits an offense of wrong conduct. Āropite mohe moheti, āpatti pācittiyassa. If he deceives, and he has been charged with deception, he commits an offense entailing confession.
Permutations
ms2V_1341Dhammakamme dhammakammasaññī moheti, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as legitimate, and he deceives, he commits an offense entailing confession. Dhammakamme vematiko moheti, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he deceives, he commits an offense entailing confession. Dhammakamme adhammakammasaññī moheti, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he deceives, he commits an offense entailing confession.
ms2V_1342Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1343Anāpatti—There is no offense: na vitthārena sutaṁ hoti, if he has not heard it in full; ūnakadvattikkhattuṁ vitthārena sutaṁ hoti, if he has heard it fewer than two or three times in full; na mohetukāmassa, if he does not want to deceive; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1344Mohanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on deception, the third, is finished.
Origin story
ms2V_1345Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the when Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṁ bhikkhūnaṁ pahāraṁ denti. the monks from the group of six hit the monks from the group of seventeen in anger. Te rodanti. They cried. Bhikkhū evamāhaṁsu—Other monks asked them why, “kissa tumhe, āvuso, rodathā”ti? “Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhākaṁ pahāraṁ dentī”ti. and they told them what had happened.
ms2V_1346Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhūnaṁ pahāraṁ dassantī”ti …pe… “How could the monks from the group of six hit other monks in anger?” … “saccaṁ kira tumhe, bhikkhave, kupitā anattamanā bhikkhūnaṁ pahāraṁ dethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, kupitā anattamanā bhikkhūnaṁ pahāraṁ dassatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1347“Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṁ dadeyya, pācittiyan”ti. ‘If a monk hits a monk in anger, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1352Upasampanne upasampannasaññī kupito anattamano pahāraṁ deti, āpatti pācittiyassa. If it is one who is fully ordained, and he perceives him as such, and he hits him in anger, he commits an offense entailing confession. Upasampanne vematiko kupito anattamano pahāraṁ deti, āpatti pācittiyassa. If it is one who is fully ordained, but he is unsure of it, and he hits him in anger, he commits an offense entailing confession. Upasampanne anupasampannasaññī kupito anattamano pahāraṁ deti, āpatti pācittiyassa. If it is one who is fully ordained, but he does not perceive him as such, and he hits him in anger, he commits an offense entailing confession.
ms2V_1353Anupasampannassa kupito anattamano pahāraṁ deti, āpatti dukkaṭassa. If he hits one who is not fully ordained in anger, he commits an offense of wrong conduct. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1354Anāpatti—There is no offense: kenaci viheṭhīyamāno mokkhādhippāyo pahāraṁ deti, if he hits in self-defence; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1355Pahārasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on hitting, the fourth, is finished.
Origin story
ms2V_1356Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṁ bhikkhūnaṁ talasattikaṁ uggiranti. the monks from the group of six raised their hands in anger against the monks from the group of seventeen. Te pahārasamuccitā rodanti. Expecting to be hit, they cried. Bhikkhū evamāhaṁsu—Other monks asked them why, “kissa tumhe, āvuso, rodathā”ti? “Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhākaṁ talasattikaṁ uggirantī”ti. and they told them what had happened.
ms2V_1357Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā sattarasavaggiyānaṁ bhikkhūnaṁ talasattikaṁ uggirissantī”ti …pe… “How could the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, kupitā anattamanā sattarasavaggiyānaṁ bhikkhūnaṁ talasattikaṁ uggirathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, kupitā anattamanā sattarasavaggiyānaṁ bhikkhūnaṁ talasattikaṁ uggirissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1358“Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṁ uggireyya, pācittiyan”ti. ‘If a monk raises a hand in anger against a monk, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1363Upasampanne upasampannasaññī kupito anattamano talasattikaṁ uggirati, āpatti pācittiyassa. If it is one who is fully ordained, and he perceives him as such, and he raises a hand against him in anger, he commits an offense entailing confession. Upasampanne vematiko kupito anattamano talasattikaṁ uggirati, āpatti pācittiyassa. If it is one who is fully ordained, but he is unsure of it, and he raises a hand against him in anger, he commits an offense entailing confession. Upasampanne anupasampannasaññī kupito anattamano talasattikaṁ uggirati, āpatti pācittiyassa. If it is one who is fully ordained, but he does not perceive him as such, and he raises a hand against him in anger, he commits an offense entailing confession.
ms2V_1364Anupasampannassa kupito anattamano talasattikaṁ uggirati, āpatti dukkaṭassa. If he raises a hand in anger against one who is not fully ordained, he commits an offense of wrong conduct. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1365Anāpatti—There is no offense: kenaci viheṭhīyamāno mokkhādhippāyo talasattikaṁ uggirati, if he raises his hand in self-defence; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1366Talasattikasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on raising a hand, the fifth, is finished.
Origin story
ms2V_1367Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsenti. the monks from the group of six groundlessly charged a monk with an offense entailing suspension.
ms2V_1368Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsessantī”ti …pe… “How could the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhuṁ amūlakena saṅghādisesena anuddhaṁsessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1369“Yo pana bhikkhu bhikkhuṁ amūlakena saṅghādisesena anuddhaṁseyya, pācittiyan”ti. ‘If a monk groundlessly charges a monk with an offense entailing suspension, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1375Upasampanne upasampannasaññī amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa. If it is one who is fully ordained, and he perceives him as such, and he groundlessly charges him with an offense entailing suspension, he commits an offense entailing confession. Upasampanne vematiko amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa. If it is one who is fully ordained, but he is unsure of it, and he groundlessly charges him with an offense entailing suspension, he commits an offense entailing confession. Upasampanne anupasampannasaññī amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa. If it is one who is fully ordained, but he does not perceive him as such, and he groundlessly charges him with an offense entailing suspension, he commits an offense entailing confession.
ms2V_1376Ācāravipattiyā vā diṭṭhivipattiyā vā anuddhaṁseti, āpatti dukkaṭassa. If he charges someone with failure in conduct or of failure in view, he commits an offense of wrong conduct. Anupasampannaṁ anuddhaṁseti, āpatti dukkaṭassa. If he charges one who is not fully ordained, he commits an offense of wrong conduct.
Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1377Anāpatti—There is no offense: tathāsaññī codeti vā codāpeti vā, if he accuses someone, or has someone accused, according to what he has perceived; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1378Amūlakasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on groundless, the sixth, is finished.
Origin story
ms2V_1379Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyānaṁ bhikkhūnaṁ sañcicca kukkuccaṁ upadahanti—the monks from the group of six intentionally made the monks from the group of seventeen anxious. They said, “bhagavatā, āvuso, sikkhāpadaṁ paññattaṁ—“The Buddha has laid down a rule ‘na ūnavīsativasso puggalo upasampādetabbo’ti. that a person who is less than twenty years old shouldn’t be given the full ordination. Tumhe ca ūnavīsativassā upasampannā. And you were less than twenty when you got the full ordination. Kacci no tumhe anupasampannā”ti? Could it be that you’re not fully ordained?” Te rodanti. They cried. Bhikkhū evamāhaṁsu—Other monks asked them why, “kissa tumhe, āvuso, rodathā”ti? “Ime, āvuso, chabbaggiyā bhikkhū amhākaṁ sañcicca kukkuccaṁ upadahantī”ti. and they said, “The monks from the group of six intentionally make us anxious.”
ms2V_1380Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṁ sañcicca kukkuccaṁ upadahissantī”ti …pe… “How can the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, bhikkhūnaṁ sañcicca kukkuccaṁ upadahathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhūnaṁ sañcicca kukkuccaṁ upadahissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1381“Yo pana bhikkhu bhikkhussa sañcicca kukkuccaṁ upadaheyya—‘itissa muhuttampi aphāsu bhavissatī’ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyan”ti. ‘If a monk intentionally makes a monk anxious, thinking, “In this way he will be ill at ease at least for a moment,” and he does so only for this reason and no other, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1387Upasampanne upasampannasaññī sañcicca kukkuccaṁ upadahati, āpatti pācittiyassa. If it is one who is fully ordained, and he perceives him as such, and he intentionally makes him anxious, he commits an offense entailing confession. Upasampanne vematiko sañcicca kukkuccaṁ upadahati, āpatti pācittiyassa. If it is one who is fully ordained, but he is unsure of it, and he intentionally makes him anxious, he commits an offense entailing confession. Upasampanne anupasampannasaññī sañcicca kukkuccaṁ upadahati, āpatti pācittiyassa. If it is one who is fully ordained, but he does not perceive him as such, and he intentionally makes him anxious, he commits an offense entailing confession.
ms2V_1388Anupasampannassa sañcicca kukkuccaṁ upadahati, āpatti dukkaṭassa. If he intentionally makes one who is not fully ordained anxious, he commits an offense of wrong conduct. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1389Anāpatti—There is no offense: na kukkuccaṁ upadahitukāmo “ūnavīsativasso maññe tvaṁ upasampanno, vikāle maññe tayā bhuttaṁ, majjaṁ maññe tayā pītaṁ, mātugāmena saddhiṁ raho maññe tayā nisinnaṁ, iṅgha jānāhi, mā te pacchā kukkuccaṁ ahosī”ti bhaṇati, if, not wanting to make him anxious, he says, “It would seem that you were less than twenty years old when you were given the full ordination,” “It would seem that you have eaten at the wrong time,” “It would seem that you have drunk alcohol,” “It would seem that you have been sitting in private with a woman,” and then “Find out about it, so that you don’t get anxious later;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1390Sañciccasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on intentionally, the seventh, is finished.
Origin story
ms2V_1391Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū pesalehi bhikkhūhi saddhiṁ bhaṇḍanti. the monks from the group of six were arguing with the good monks. Pesalā bhikkhū evaṁ vadanti—The good monks said, “alajjino ime, āvuso, chabbaggiyā bhikkhū. “These monks from the group of six are shameless; Na sakkā imehi saha bhaṇḍitun”ti. it’s not possible to argue with them.”
Chabbaggiyā bhikkhū evaṁ vadanti—And the monks from the group of six said, “kissa tumhe, āvuso, amhe alajjivādena pāpethā”ti? “Why are you slandering us by calling us shameless?”
“Kahaṁ pana tumhe, āvuso, assutthā”ti? “How did you know?”
“Mayaṁ āyasmantānaṁ upassutiṁ tiṭṭhamhā”ti. “We were eavesdropping on you.”
ms2V_1392Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhissantī”ti …pe… “How could the monks from the group of six eavesdrop on monks they are arguing and disputing with?” … “saccaṁ kira tumhe, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭhissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1393“Yo pana bhikkhu bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭheyya—‘yaṁ ime bhaṇissanti taṁ sossāmī’ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyan”ti. ‘If a monk eavesdrops on monks who are arguing and disputing, thinking, “I’ll hear what they say,” and he does so only for this reason and no other, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1399Upasampanne upasampannasaññī upassutiṁ tiṭṭhati, āpatti pācittiyassa. If it is one who is fully ordained, and he perceives him as such, and he eavesdrops on him, he commits an offense entailing confession. Upasampanne vematiko upassutiṁ tiṭṭhati, āpatti pācittiyassa. If it is one who is fully ordained, but he is unsure of it, and he eavesdrops on him, he commits an offense entailing confession. Upasampanne anupasampannasaññī upassutiṁ tiṭṭhati, āpatti pācittiyassa. If it is one who is fully ordained, but he does not perceive him as such, and he eavesdrops on him, he commits an offense entailing confession.
ms2V_1400Anupasampannassa upassutiṁ tiṭṭhati, āpatti dukkaṭassa. If he eavesdrops on one who is not fully ordained, he commits an offense of wrong conduct. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampanne vematiko, āpatti dukkaṭassa. If it is one who is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa. If it is one who is not fully ordained, and he does not perceive them as such, he commits an offense of wrong conduct.
Non-offenses
ms2V_1401Anāpatti—There is no offense: “imesaṁ sutvā oramissāmi viramissāmi vūpasamissāmi attānaṁ parimocessāmī”ti gacchati, if he goes, thinking, “After hearing what they say, I’ll refrain,” “… I’ll abstain,” “… I’ll resolve it,” “… I’ll free myself;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1402Upassutisikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on eavesdropping, the eighth, is finished.
Origin story
ms2V_1403Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū anācāraṁ ācaritvā ekamekassa kamme kayiramāne paṭikkosanti. At that time the monks from the group of six were misbehaving, but when a legal procedure was being done against any one of them, they would object.
Tena kho pana samayena saṅgho sannipatito hoti kenacideva karaṇīyena. On one occasion the Sangha had gathered on some business. Chabbaggiyā bhikkhū cīvarakammaṁ karontā ekassa chandaṁ adaṁsu. The monks from the group of six were busy making robes and so they gave their consent to one among them. Atha kho saṅgho— “ayaṁ, āvuso, chabbaggiyo bhikkhu ekako āgato, handassa mayaṁ kammaṁ karomā”ti tassa kammaṁ akāsi. When the monks saw that only one monk from the group of six had come, they did a legal procedure against him. Atha kho so bhikkhu yena chabbaggiyā bhikkhū tenupasaṅkami. When he returned to the monks from the group of six, Chabbaggiyā bhikkhū taṁ bhikkhuṁ etadavocuṁ—they asked him, “kiṁ, āvuso, saṅgho akāsī”ti? “What did the Sangha do?”
“Saṅgho me, āvuso, kammaṁ akāsī”ti. “It did a legal procedure against me.”
“Na mayaṁ, āvuso, etadatthāya chandaṁ adamhā—“We didn’t give our consent for that. ‘tuyhaṁ kammaṁ karissatī’ti. Sace ca mayaṁ jāneyyāma ‘tuyhaṁ kammaṁ karissatī’ti, na mayaṁ chandaṁ dadeyyāmā”ti. If we had known that a procedure would be done against you, we wouldn’t have given our consent.”
ms2V_1404Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjissantī”ti …pe… “How could the monks from the group of six give their consent to legitimate legal procedures and then criticize them afterwards?” … “saccaṁ kira tumhe, bhikkhave, dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1405“Yo pana bhikkhu dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjeyya, pācittiyan”ti. ‘If a monk gives his consent to legitimate legal procedures, and then criticizes them afterwards, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1408Dhammakamme dhammakammasaññī chandaṁ datvā khiyyati, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he criticizes it after giving his consent, he commits an offense entailing confession. Dhammakamme vematiko chandaṁ datvā khiyyati, āpatti dukkaṭassa. If it is a legitimate legal procedure, but he is unsure of it, and he criticizes it after giving his consent, he commits an offense of wrong conduct. Dhammakamme adhammakammasaññī chandaṁ datvā khiyyati, anāpatti. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he criticizes it after giving his consent, there is no offense.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, anāpatti. If it is an illegitimate legal procedure, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1409Anāpatti—There is no offense: “adhammena vā vaggena vā na kammārahassa vā kammaṁ katan”ti jānanto khiyyati, if he criticizes it because he knows that the legal procedure was illegitimate, done by an incomplete assembly, or done against one who did not deserve it; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1410Kammapaṭibāhanasikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on obstructing a legal procedure, the ninth, is finished.
Origin story
ms2V_1411Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena saṅgho sannipatito hoti kenacideva karaṇīyena. the Sangha had gathered on some business. Chabbaggiyā bhikkhū cīvarakammaṁ karontā ekassa chandaṁ adaṁsu. The monks from the group of six were busy making robes and so they gave their consent to one among them.
Atha kho saṅgho “yassatthāya sannipatito taṁ kammaṁ karissāmī”ti ñattiṁ ṭhapesi. When the Sangha was ready to do the legal procedure for which it had gathered, it put forward a motion. Atha kho so bhikkhu—That monk from the group of six thought, “evamevime ekamekassa kammaṁ karonti, kassa tumhe kammaṁ karissathā”ti chandaṁ adatvā uṭṭhāyāsanā pakkāmi. “This is just how they do legal procedures against us one by one, but against who will you do this one?” and without giving his consent, he got up from his seat and left.
ms2V_1412Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkamissatī”ti …pe… “When the Sangha is in the middle of a discussion, how could that monk get up from his seat and leave without giving his consent?” … “saccaṁ kira tvaṁ, bhikkhu, saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkamasī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkamissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1413“Yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkameyya, pācittiyan”ti. ‘When the Sangha is in the middle of a discussion, if a monk gets up from his seat and leaves without first giving his consent, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1417Dhammakamme dhammakammasaññī chandaṁ adatvā uṭṭhāyāsanā pakkamati, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he gets up from his seat and leaves without first giving his consent, he commits an offense entailing confession. Dhammakamme vematiko chandaṁ adatvā uṭṭhāyāsanā pakkamati, āpatti dukkaṭassa. If it is a legitimate legal procedure, but he is unsure of it, and he gets up from his seat and leaves without first giving his consent, he commits an offense of wrong conduct. Dhammakamme adhammakammasaññī chandaṁ adatvā uṭṭhāyāsanā pakkamati, anāpatti. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he gets up from his seat and leaves without first giving his consent, there is no offense.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, anāpatti. If it is an illegitimate legal procedure, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1418Anāpatti—There is no offense: “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti gacchati, if he leaves because he thinks there will be quarrels or disputes in the Sangha; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti gacchati, if he leaves because he thinks there will be a fracture or schism in the Sangha; “adhammena vā vaggena vā na kammārahassa vā kammaṁ karissatī”ti gacchati, if he leaves because he thinks the legal procedure will be illegitimate, done by an incomplete assembly, or done against one who does not deserve it; gilāno gacchati, if he leaves because he is sick; gilānassa karaṇīyena gacchati, if he leaves because he has to take care of someone who is sick; uccārena vā passāvena vā pīḷito gacchati, if he leaves because he needs to relieve himself; “na kammaṁ kopetukāmo puna paccāgamissāmī”ti gacchati, if he leaves with the intention to return, and not because he wants to invalidate the legal procedure; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1419Chandaṁ adatvā gamanasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on leaving without giving consent, the tenth, is finished.
Origin story
ms2V_1420Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena āyasmā dabbo mallaputto saṅghassa senāsanañca paññapeti bhattāni ca uddisati. At that time Venerable Dabba the Mallian, who was the assigner of dwellings and the designator of meals, So cāyasmā dubbalacīvaro hoti. had a robe that was worn out. Tena kho pana samayena saṅghassa ekaṁ cīvaraṁ uppannaṁ hoti. Just then the Sangha had obtained a robe, Atha kho saṅgho taṁ cīvaraṁ āyasmato dabbassa mallaputtassa adāsi. which it gave to Dabba. Chabbaggiyā bhikkhū ujjhāyanti khiyyanti vipācenti—The monks from the group of six complained and criticized it, “yathāsanthutaṁ bhikkhū saṅghikaṁ lābhaṁ pariṇāmentī”ti. “The monks are diverting the Sangha’s material things according to friendship.”
ms2V_1421Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjissantī”ti …pe… “How could the monks from the group of six give out a robe as part of a unanimous Sangha and then criticize it afterwards?” … “saccaṁ kira tumhe, bhikkhave, samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjathā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjissatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ, vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1422“Yo pana bhikkhu samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjeyya ‘yathāsanthutaṁ bhikkhū saṅghikaṁ lābhaṁ pariṇāmentī’ti, pācittiyan”ti. ‘If a monk gives out a robe as part of a unanimous Sangha and then criticizes it afterwards, saying, “The monks are diverting the Sangha’s material things according to friendship,” he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1431Dhammakamme dhammakammasaññī cīvaraṁ dinne khiyyati, āpatti pācittiyassa. If it is a legitimate legal procedure, and he perceives it as such, and he criticizes the giving of robe-cloth, he commits an offense entailing confession. Dhammakamme vematiko cīvaraṁ dinne khiyyati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he criticizes the giving of robe-cloth, he commits an offense entailing confession. Dhammakamme adhammakammasaññī cīvaraṁ dinne khiyyati, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he criticizes it the giving of robe-cloth, he commits an offense entailing confession.
ms2V_1432Aññaṁ parikkhāraṁ dinne khiyyati, āpatti dukkaṭassa. If he criticizes the giving of another requisite, he commits an offense of wrong conduct. Upasampannassa saṅghena asammatassa senāsanapaññāpakassa vā bhattuddesakassa vā yāgubhājakassa vā phalabhājakassa vā khajjabhājakassa vā appamattakavissajjakassa vā cīvaraṁ vā aññaṁ vā parikkhāraṁ dinne khiyyati, āpatti dukkaṭassa. When robe-cloth or another requisite has been given to someone who is fully ordained and who is the assigner of dwellings or the designator of meals or the distributor of congee or the distributor of fruit or the distributor of fresh foods or the distributor of minor requisites, but he has not been appointed by the Sangha as such, then if a monk criticizes the giving, he commits an offense of wrong conduct. Anupasampannassa saṅghena sammatassa vā asammatassa vā senāsanapaññāpakassa vā bhattuddesakassa vā yāgubhājakassa vā phalabhājakassa vā khajjabhājakassa vā appamattakavissajjakassa vā cīvaraṁ vā aññaṁ vā parikkhāraṁ dinne khiyyati, āpatti dukkaṭassa. When robe-cloth or another requisite has been given to someone who is not fully ordained and who is the assigner of dwellings or the designator of meals or the distributor of congee or the distributor of fruit or the distributor of fresh foods or the distributor of minor requisites, whether he has been appointed by the Sangha as such or not, then if a monk criticizes the giving, he commits an offense of wrong conduct.
Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, anāpatti. If it is an illegitimate legal procedure, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1433Anāpatti—There is no offense: pakatiyā chandā dosā mohā bhayā karontaṁ “kvattho tassa dinnena laddhāpi vinipātessati na sammā upanessatī”ti khiyyati, if he criticizes one who regularly acts out of favoritism, ill will, confusion, or fear, saying, “What’s the point of giving it to him—he’ll ruin it or use it inappropriately;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1434Dubbalasikkhāpadaṁ niṭṭhitaṁ ekādasamaṁ. The training rule on what is worn out, the eleventh, is finished.
Origin story
ms2V_1435Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena sāvatthiyaṁ aññatarassa pūgassa saṅghassa sacīvarabhattaṁ paṭiyattaṁ hoti—an association had prepared a meal together with robe-cloth for the Sangha. They said, “bhojetvā cīvarena acchādessāmā”ti. “After giving the food, we’ll offer the robe-cloth.”
Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṁsu; But the monks from the group of six went to that association upasaṅkamitvā taṁ pūgaṁ etadavocuṁ—and said, “dethāvuso, imāni cīvarāni imesaṁ bhikkhūnan”ti. “Please give the robe-cloth to these monks.”
“Na mayaṁ, bhante, dassāma. “Venerables, we can’t do that. Amhākaṁ saṅghassa anuvassaṁ sacīvarabhikkhā paññattā”ti. We’ve prepared our annual alms-offering together with robe-cloth for the Sangha.”
“Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. “The Sangha has many donors and supporters. Ime tumhe nissāya tumhe sampassantā idha viharanti. But since these monks are staying here, they are looking to you for support. Tumhe ce imesaṁ na dassatha, atha ko carahi imesaṁ dassati? If you don’t give to them, who will? Dethāvuso, imāni cīvarāni imesaṁ bhikkhūnan”ti. So give them the robe-cloth.” Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṁ cīvaraṁ chabbaggiyānaṁ bhikkhūnaṁ datvā saṅghaṁ bhattena parivisi. Being pressured by the monks from the group of six, that association gave the prepared robe-cloth to those monks and served the food to the Sangha.
Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṁ paṭiyattaṁ “na ca jānanti chabbaggiyānaṁ bhikkhūnaṁ dinnan”ti te evamāhaṁsu—The monks who knew that a meal together with robe-cloth had been prepared for the Sangha, but not that the robe-cloth had been given to those monks from the group of six, said, “oṇojethāvuso, saṅghassa cīvaran”ti. “You may offer the robe-cloth.”
“Natthi, bhante. “There aren’t any. Yathāpaṭiyattaṁ cīvaraṁ ayyā chabbaggiyā ayyānaṁ chabbaggiyānaṁ pariṇāmesun”ti. The robe-cloth we had prepared were diverted by the monks from the group of six.”
ms2V_1436Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmessantī”ti …pe… “How could the monks from the group of six divert to an individual things they knew were intended for the Sangha?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1437“Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, pācittiyan”ti. ‘If a monk diverts to an individual material support that he knows was intended for the Sangha, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1443Pariṇate pariṇatasaññī puggalassa pariṇāmeti, āpatti pācittiyassa. If it was intended for the Sangha and he perceives it as such, and he diverts it to an individual, he commits an offense entailing confession. Pariṇate vematiko puggalassa pariṇāmeti, āpatti dukkaṭassa. If it was intended for the Sangha, but he is unsure of it, and he diverts it to an individual, he commits an offense of wrong conduct. Pariṇate apariṇatasaññī puggalassa pariṇāmeti, anāpatti. If it was intended for the Sangha, but he does not perceive it as such, and he diverts it to an individual, there is no offense.
Saṅghassa pariṇataṁ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for one Sangha and he diverts it to another Sangha or to a shrine, he commits an offense of wrong conduct. Cetiyassa pariṇataṁ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for one shrine and he diverts it to another shrine or to a sangha or to an individual, he commits an offense of wrong conduct. Puggalassa pariṇataṁ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. If it was intended for an individual and he diverts it to another individual or to a sangha or to a shrine, he commits an offense of wrong conduct.
Apariṇate pariṇatasaññī, āpatti dukkaṭassa. If it was not intended for the Sangha, but he perceives it as such, he commits an offense of wrong conduct. Apariṇate vematiko, āpatti dukkaṭassa. If it was not intended for the Sangha, but he is unsure of it, he commits an offense of wrong conduct. Apariṇate apariṇatasaññī, anāpatti. If it was not intended for the Sangha and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_1444Anāpatti—There is no offense: “kattha demā”ti pucchīyamāno—if being asked, “yattha tumhākaṁ deyyadhammo paribhogaṁ vā labheyya paṭisaṅkhāraṁ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṁ cittaṁ pasīdati tattha dethā”ti bhaṇati, “Where may we give?” he says, “Give where your gift goes toward equipment,” “… where it goes toward repairs,” “… where it will last for a long time,” “… where you feel inspired;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1445Pariṇāmanasikkhāpadaṁ niṭṭhitaṁ dvādasamaṁ. The training rule on diverting, the twelfth, is finished.
Sahadhammikavaggo aṭṭhamo. The eighth sub-chapter on legitimately is finished.
ms2V_1446Tassuddānaṁ This is the summary:
Sahadhamma vivaṇṇañca, mohāpanaṁ pahārakaṁ; Talasatti amūlañca, sañcicca ca upassuti; Paṭibāhana chandañca, dabbañca pariṇāmananti. ms2V_1447“Legitimately, and disparaging, Deception, hitting; Raising a hand, and groundless, And intentionally, eavesdropping; Obstructing, and consent, And Dabba, diverting.”
Origin story
ms2V_1448Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena rājā pasenadi kosalo uyyānapālaṁ āṇāpesi—“gaccha, bhaṇe, uyyānaṁ sodhehi. Uyyānaṁ gamissāmā”ti. King Pasenadi of Kosala told his park-keeper, “Go and clean up the park; I’ll be going there.”
“Evaṁ, devā”ti kho so uyyānapālo rañño pasenadissa kosalassa paṭissutvā uyyānaṁ sodhento addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. “Yes, sir.” While cleaning the park, he saw the Buddha seated at the foot of a tree. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“suddhaṁ, deva, uyyānaṁ. Api ca bhagavā tattha nisinno”ti. He then went to King Pasenadi and said, “The park is clean, sir, but the Buddha is sitting there.” “Hotu, bhaṇe. Mayaṁ bhagavantaṁ payirupāsissāmā”ti. “Marvellous! I’ll visit him.”
ms2V_1449Atha kho rājā pasenadi kosalo uyyānaṁ gantvā yena bhagavā tenupasaṅkami. Tena kho pana samayena aññataro upāsako bhagavantaṁ payirupāsanto nisinno hoti. The King went to the park and approached the Buddha, but just then a lay follower was seated there. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ bhagavantaṁ payirupāsantaṁ nisinnaṁ. Disvāna bhīto aṭṭhāsi. When the King saw him, he became fearful and stopped. Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ puriso pāpo hotuṁ, yathā bhagavantaṁ payirupāsatī”ti. Yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. But he considered, “This man isn’t likely to be bad, since he’s visiting the Buddha,” and so he approached the Buddha, bowed, and sat down. Atha kho so upāsako bhagavato gāravena rājānaṁ pasenadiṁ kosalaṁ neva abhivādesi na paccuṭṭhāsi. Atha kho rājā pasenadi kosalo anattamano ahosi—“kathañhi nāmāyaṁ puriso mayi āgate neva abhivādessati na paccuṭṭhessatī”ti. But when that lay follower, because of his respect for the Buddha, neither bowed down to the King nor stood up for him, the King became annoyed. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“eso kho, mahārāja, upāsako bahussuto āgatāgamo kāmesu vītarāgo”ti. The Buddha realized what was happening and said to the King, “Great king, this lay follower is learned, a master of the tradition, and he’s free from sensual desire.”
Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ upāsako orako hotuṁ, bhagavāpi imassa vaṇṇaṁ bhāsatī”ti. The King thought, “This lay follower doesn’t deserve to be in an inferior position, since even the Buddha praises him.” Taṁ upāsakaṁ etadavoca—“vadeyyāsi, upāsaka, yena attho”ti. And he said to that lay follower, “Please say what you want.”
“Suṭṭhu, devā”ti. “Thank you, sir.”
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā pasenadi kosalo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. The Buddha then instructed, inspired, and gladdened King Pasenadi with a teaching, after which the King got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
ms2V_1450Tena kho pana samayena rājā pasenadi kosalo uparipāsādavaragato hoti. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ rathikāya chattapāṇiṁ gacchantaṁ. Soon afterwards King Pasenadi was up in his magnificent stilt house, when he saw that lay follower walking along the street, holding a sunshade. Disvāna pakkosāpetvā etadavoca—“tvaṁ kira, upāsaka, bahussuto āgatāgamo. He summoned him and said, “You are a learned Buddhist, a master of the tradition. Sādhu, upāsaka, amhākaṁ itthāgāraṁ dhammaṁ vācehī”ti. Please teach my harem.”
“Yamahaṁ, deva, jānāmi ayyānaṁ vāhasā, ayyāva devassa itthāgāraṁ dhammaṁ vācessantī”ti. “Whatever I know, sir, I know because of the monks. They should teach the harem.”
Atha kho rājā pasenadi kosalo—“saccaṁ kho upāsako āhā”ti yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca—Knowing that the lay follower was right, the King went to the Buddha, bowed, sat down, and said, “sādhu, bhante, bhagavā ekaṁ bhikkhuṁ āṇāpetu yo amhākaṁ itthāgāraṁ dhammaṁ vācessatī”ti. “Venerable Sir, please ask a monk to teach my harem.” Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. The Buddha then instructed, inspired, and gladdened King Pasenadi with a teaching, after which the King got up from his seat, paid his respects as before, and left.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“tenahānanda, rañño itthāgāraṁ dhammaṁ vācehī”ti. Soon afterwards, the Buddha said to Venerable Ānanda, “Well then, Ānanda, teach the King’s harem.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā kālena kālaṁ pavisitvā rañño itthāgāraṁ dhammaṁ vāceti. “Yes, Sir.” And from time to time he would enter the harem and teach.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rañño pasenadissa kosalassa nivesanaṁ tenupasaṅkami. Then, after robing up one the morning, Ānanda took his bowl and robe and went to King Pasenadi’s house.
ms2V_1451Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ sayanagato hoti. On that occasion the King was in bed with Queen Mallikā. Addasā kho mallikā devī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sahasā vuṭṭhāsi; pītakamaṭṭhaṁ dussaṁ pabhassittha. The Queen saw Ānanda coming and she quickly got up, but her burnished golden dressing gown fell off. Atha kho āyasmā ānando tatova paṭinivattitvā ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Ānanda turned around right there and returned to the monastery. And he told the monks what had happened.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma āyasmā ānando pubbe appaṭisaṁvidito rañño antepuraṁ pavisissatī”ti …pe… “How could Venerable Ānanda enter the royal compound without first being announced?” … “saccaṁ kira tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisasī”ti? “Is it true, Ānanda, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisissasi. “Ānanda, how could you do this? Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … vigarahitvā …pe… Having rebuked him … dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:
ms2V_1452“Dasayime, bhikkhave, ādīnavā rājantepurappavesane. “Monks, there are these ten dangers in entering a royal compound. Katame dasa? What ten?
Idha, bhikkhave, rājā mahesiyā saddhiṁ nisinno hoti, tattha bhikkhu pavisati. It may be that a monk enters where the king is sitting with his queen. Mahesī vā bhikkhuṁ disvā sitaṁ pātukaroti. The queen smiles when she sees the monk Bhikkhu vā mahesiṁ disvā sitaṁ pātukaroti. or the monk smiles when he sees the queen. Tattha rañño evaṁ hoti—The king thinks, ‘addhā imesaṁ kataṁ vā karissanti vā’ti. ‘Surely they’ve done it, or they’re going to.’ Ayaṁ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.
ms2V_1453Puna caparaṁ, bhikkhave, rājā bahukicco bahukaraṇīyo. Again, because the king is very busy, Aññataraṁ itthiṁ gantvā nassarati. he does not remember having slept with a certain woman, Sā tena gabbhaṁ gaṇhi. yet she becomes pregnant because of that. Tattha rañño evaṁ hoti—The king thinks, ‘na kho idha añño koci pavisati aññatra pabbajitena. ‘Only the monk enters here. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.
ms2V_1454Puna caparaṁ, bhikkhave, rañño antepure aññataraṁ ratanaṁ nassati. Again, a gem disappears from the royal compound. Tattha rañño evaṁ hoti—The king thinks, ‘na kho idha añño koci pavisati aññatra pabbajitena. ‘Only the monk enters here. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.
ms2V_1455Puna caparaṁ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṁ gacchanti. Again, secret discussions in the royal compound are spread outside. Tattha rañño evaṁ hoti—The king thinks, ‘na kho idha añño koci pavisati aññatra pabbajitena. ‘Only the monk enters here. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, catuttho ādīnavo rājantepurappavesane.
ms2V_1456Puna caparaṁ, bhikkhave, rañño antepure putto vā pitaraṁ pattheti pitā vā puttaṁ pattheti. Again, in the royal compound a father assails his son, or a son assails his father. Tesaṁ evaṁ hoti—They think, ‘na kho idha añño koci pavisati aññatra pabbajitena. ‘Only the monk enters here. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.
ms2V_1457Puna caparaṁ, bhikkhave, rājā nīcaṭṭhāniyaṁ ucce ṭhāne ṭhapeti. Again, the king promotes someone. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—Those who dislike this think, ‘rājā kho pabbajitena saṁsaṭṭho. ‘The king is close to the monk. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, chaṭṭho ādīnavo, rājantepurappavesane.
ms2V_1458Puna caparaṁ, bhikkhave, rājā uccaṭṭhāniyaṁ nīce ṭhāne ṭhapeti. Again, the king demotes someone. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—Those who dislike this think, ‘rājā kho pabbajitena saṁsaṭṭho. ‘The king is close to the monk. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, sattamo ādīnavo rājantepurappavesane.
ms2V_1459Puna caparaṁ, bhikkhave, rājā akāle senaṁ uyyojeti. Again, the king sends out the army at an inappropriate time. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—Those who dislike this think, ‘rājā kho pabbajitena saṁsaṭṭho. ‘The king is close to the monk. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.
ms2V_1460Puna caparaṁ, bhikkhave, rājā kāle senaṁ uyyojetvā antarāmaggato nivattāpeti. Again, after sending out the army at an appropriate time, the king orders it to turn back while still en route. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—Those who dislike this think, ‘rājā kho pabbajitena saṁsaṭṭho. ‘The king is close to the monk. Siyā nu kho pabbajitassa kamman’ti. Is he responsible for this?’ Ayaṁ, bhikkhave, navamo ādīnavo rājantepurappavesane.
ms2V_1461Puna caparaṁ, bhikkhave, rañño rājantepuraṁ hatthisammaddaṁ assasammaddaṁ rathasammaddaṁ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Again, a royal compound is crowded with elephants, horses, and chariots, as well as enticing sights, sounds, smells, tastes, and tangibles that are not suitable for a monk. Ayaṁ, bhikkhave, dasamo ādīnavo rājantepurappavesane.
Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti. Monks, these are the ten dangers in entering a royal compound.”
Atha kho bhagavā āyasmantaṁ ānandaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… Then, after rebuking Ānanda in many ways, the Buddha spoke in dispraise of being difficult to support … the Buddha said, evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1462“Yo pana bhikkhu rañño khattiyassa muddhāvasittassa anikkhantarājake aniggataratanake pubbe appaṭisaṁvidito indakhīlaṁ atikkāmeyya, pācittiyan”ti. ‘If a monk, without first being announced, crosses the threshold to the bedroom of a consecrated aristocrat king, when both the king and the queen are present, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1472Appaṭisaṁvidite appaṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa. If he has not been announced, and he does not perceive it as such, and he crosses the threshold to the bedroom, he commits an offense entailing confession. Appaṭisaṁvidite vematiko indakhīlaṁ atikkāmeti, āpatti pācittiyassa. If he has not been announced, but he is unsure of it, and he crosses the threshold to the bedroom, he commits an offense entailing confession. Appaṭisaṁvidite paṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa. If he has not been announced, but he perceives it as such, and he crosses the threshold to the bedroom, he commits an offense entailing confession.
ms2V_1473Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. If he has been announced, but he does not perceive it as such, he commits an offense of wrong conduct. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. If he has been announced, but he is unsure of it, he commits an offense of wrong conduct. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti. If he has been announced, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1474Anāpatti—There is no offense: paṭisaṁvidite, if he has been announced; na khattiyo hoti, if it is not an aristocrat king; na khattiyābhisekena abhisitto hoti, if the king has not been consecrated with the aristocratic consecration; rājā sayanigharā nikkhanto hoti, if the king has left the bedroom; mahesī sayanigharā nikkhantā hoti, if the queen has left the bedroom; ubho vā nikkhantā honti, if they both have left; na sayanighare, if it is not a bedroom; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1475Antepurasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. The training rule on royal compounds, the first, is finished.
Origin story
First sub-story
ms2V_1476Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññataro bhikkhu aciravatiyā nadiyā nahāyati. Aññataropi brāhmaṇo pañcasatānaṁ thavikaṁ thale nikkhipitvā aciravatiyā nadiyā nahāyanto vissaritvā agamāsi. a monk was bathing in the river Aciravatī, when a brahmin, too, came there to bathe. He deposited a bag with five hundred coins on the ground, bathed, forgot about the bag, and left. Atha kho so bhikkhu—“tassāyaṁ brāhmaṇassa thavikā, mā idha nassī”ti aggahesi. The monk thought, “This is the bag belonging to that brahmin; it wouldn’t be nice if it got lost,” and he picked it up.
Atha kho so brāhmaṇo saritvā turito ādhāvitvā taṁ bhikkhuṁ etadavoca—“api me, bho, thavikaṁ passeyyāsī”ti? Soon the brahmin remembered. He hurried back and asked that monk, “Sir, did you see my bag?”
“Handa, brāhmaṇā”ti adāsi. Saying, “I did indeed,” he gave it to him.
Atha kho tassa brāhmaṇassa etadahosi—“kena nu kho ahaṁ upāyena imassa bhikkhuno puṇṇapattaṁ na dadeyyan”ti. The brahmin thought, “How can I avoid giving a reward to this monk?” “Na me, bho, pañcasatāni, sahassaṁ me”ti palibundhetvā muñci. And he said, “I didn’t have five hundred coins, I had a thousand!” And he seized hold of that monk.
ms2V_1477Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. After being released, that monk went to the monastery and told the monks what had happened. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu ratanaṁ uggahessatī”ti …pe… “How could a monk pick up precious things?” … “saccaṁ kira tvaṁ, bhikkhu, ratanaṁ uggahesī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, ratanaṁ uggahessasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_1478“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti. ‘If a monk picks up something precious or something regarded as precious, or he has it picked up, he commits an offense entailing confession.’”
ms2V_1479Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1480Tena kho pana samayena sāvatthiyā ussavo hoti. Manussā alaṅkatappaṭiyattā uyyānaṁ gacchanti. Soon afterwards they were holding a celebration in Sāvatthī, with people going to the park all dressed up, Visākhāpi migāramātā alaṅkatappaṭiyattā “uyyānaṁ gamissāmī”ti as did Visākhā Migāramātā. gāmato nikkhamitvā—“kyāhaṁ karissāmi uyyānaṁ gantvā, yannūnāhaṁ bhagavantaṁ payirupāseyyan”ti As she was leaving her village, she thought, “What will I do when I get to the park? Why don’t I pay a visit to the Buddha!” ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā dāsiyā adāsi—“handa, je, imaṁ bhaṇḍikaṁ gaṇhāhī”ti. She then removed all her ornaments, bound them in a bundle with her upper robe, and gave it to her slave girl, saying, “Listen, look after this bundle.”
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Visākhā then went to the Buddha, bowed, and sat down. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And the Buddha instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Atha kho sā dāsī taṁ bhaṇḍikaṁ vissaritvā agamāsi. And the slave girl left too, forgetting the bundle.
Bhikkhū passitvā bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, uggahetvā nikkhipathā”ti. The monks saw it and told the Buddha. “Well then, monks, pick it up and put it aside.” Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṁ—‘yassa bhavissati so harissatī’ti. “Within a monastery, monks, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, ‘Whoever owns it will come and get it.’ Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_1481“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti. ‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery, he commits an offense entailing confession.’”
ms2V_1482Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_1483Tena kho pana samayena kāsīsu janapade anāthapiṇḍikassa gahapatissa kammantagāmo hoti. At that time the householder Anāthapiṇḍika had a whole village working for him in the country of Kāsī, Tena ca gahapatinā antevāsī āṇatto hoti—“sace bhadantā āgacchanti, bhattaṁ kareyyāsī”ti. and he had told an apprentice there that if the monks arrived he should make them a meal. Tena kho pana samayena sambahulā bhikkhū kāsīsu janapade cārikaṁ caramānā yena anāthapiṇḍikassa gahapatissa kammantagāmo tenupasaṅkamiṁsu. Soon afterwards a number of monks were wandering in the country of Kāsī, when they came to that village. Addasā kho so puriso te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū abhivādetvā etadavoca—“adhivāsentu, bhante, ayyā svātanāya gahapatino bhattan”ti. When that man saw them coming, he approached them, bowed, and said, “Venerables, please accept a meal from Anāthapiṇḍika tomorrow.” Adhivāsesuṁ kho te bhikkhū tuṇhībhāvena. The monks accepted by remaining silent.
Atha kho so puriso tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā kālaṁ ārocāpetvā aṅgulimuddikaṁ omuñcitvā te bhikkhū bhattena parivisitvā—The following morning, after having various kinds of fine food prepared, he had the monks informed that it was time for the meal. He removed a ring from his finger and then offered the food to the monks, saying, “ayyā bhuñjitvā gacchantu, ahampi kammantaṁ gamissāmī”ti aṅgulimuddikaṁ vissaritvā agamāsi. “Venerables, please leave after you’ve eaten. I have to go to work.” And he left, forgetting his ring.
Bhikkhū passitvā—“sace mayaṁ gamissāma nassissatāyaṁ aṅgulimuddikā”ti tattheva acchiṁsu. The monks saw it and said, “If we just go, this ring will be lost,” and so they stayed right there. Atha kho so puriso kammantā āgacchanto te bhikkhū passitvā etadavoca—“kissa, bhante, ayyā idheva acchantī”ti? When that man returned from work, he saw the monks and said to them, “Why are you still here?” Atha kho te bhikkhū tassa purisassa etamatthaṁ ārocetvā And the monks told him what had happened.
sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesuṁ. Those monks then went to Sāvatthī where they told the monks, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha.
ms2V_1484Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—After giving a teaching, the Buddha addressed the monks: “anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṁ—“Within a monastery, monks, or inside a lodging, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, ‘yassa bhavissati so harissatī’ti. ‘Whoever owns it will come and get it.’ Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1485“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ. ‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery or inside a lodging, he commits an offense entailing confession. Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ—‘yassa bhavissati so harissatī’ti. Ayaṁ tattha sāmīcī”ti. If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside with the thought, “Whoever owns it will come and get it.” This is the proper procedure.’”
Definitions
Non-offenses
ms2V_1496Anāpatti—There is no offense: ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—“yassa bhavissati so harissatī”ti, if he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, and then puts it aside with the thought, “Whoever owns it will come and get it;” ratanasammataṁ vissāsaṁ gaṇhāti, tāvakālikaṁ gaṇhāti, paṁsukūlasaññissa, if he takes something regarded as precious on trust or he borrows it or he perceives it as discarded; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1497Ratanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ. The training rule on precious things, the second, is finished.
Origin story
First sub-story
ms2V_1498Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathenti, seyyathidaṁ—At that time the monks from the group of six entered the village at the wrong time, sat down in the public meeting hall, and talked about all sorts of pointless things: rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. about kings, gangsters, and officials; about armies, dangers, and battles; about food, drink, clothes, and beds; about garlands and perfumes; about relatives, vehicles, villages, towns, and countries; about women and heroes; gossip; about the departed; about various trivialities; about the world and the sea; about the various kinds of existence.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathessanti, seyyathidaṁ—“How can the Sakyan monastics enter the village at the wrong time, sit down in the public meeting hall, and talk about such pointless things? rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā, seyyathāpi gihī kāmabhogino”ti. They’re just like householders who indulge in worldly pleasures!”
ms2V_1499Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathessanti, seyyathidaṁ—“How can the monks from the group of six do this?” rājakathaṁ corakathaṁ …pe… … itibhavābhavakathaṁ iti vā”ti …pe… “saccaṁ kira tumhe, bhikkhave, vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathetha, seyyathidaṁ—“Is it true, monks, that you do this?” rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā”ti?
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathessatha, seyyathidaṁ—“Foolish men, how can you do this? rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_1500“Yo pana bhikkhu vikāle gāmaṁ paviseyya, pācittiyan”ti. ‘If a monk enters an inhabited area at the wrong time, he commits an offense entailing confession.’”
ms2V_1501Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1502Tena kho pana samayena sambahulā bhikkhū kosalesu janapade sāvatthiṁ gacchantā sāyaṁ aññataraṁ gāmaṁ upagacchiṁsu. Soon afterwards a number of monks were walking through the Kosalan country on their way to Sāvatthī, when one evening they came to a certain village. Manussā te bhikkhū passitvā etadavocuṁ—People saw them and said, “pavisatha, bhante”ti. “Venerables, please enter the village.” Atha kho te bhikkhū— “bhagavatā paṭikkhittaṁ vikāle gāmaṁ pavisitun”ti kukkuccāyantā na pavisiṁsu. But knowing that entering a village at the wrong time had been prohibited by the Buddha and being afraid of wrongdoing, they declined. Corā te bhikkhū acchindiṁsu. And so thieves robbed them.
Atha kho te bhikkhū sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesuṁ. They then went to Sāvatthī and told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, āpucchā vikāle gāmaṁ pavisituṁ. “Monks, I allow you to enter an inhabited area at the wrong time after informing someone.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_1503“Yo pana bhikkhu anāpucchā vikāle gāmaṁ paviseyya, pācittiyan”ti. ‘If a monk, without informing anyone, enters an inhabited area at the wrong time, he commits an offense entailing confession.’”
ms2V_1504Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_1505Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi. Soon afterwards a monk was walking through the Kosalan country on his way to Sāvatthī, when one evening he came to a certain village. Manussā taṁ bhikkhuṁ passitvā etadavocuṁ—People saw him and said, “pavisatha, bhante”ti. “Venerable, please enter the village.” Atha kho so bhikkhu— “bhagavatā paṭikkhittaṁ anāpucchā vikāle gāmaṁ pavisitun”ti kukkuccāyanto na pāvisi. But knowing that entering a village at the wrong time without informing anyone had been prohibited by the Buddha and being afraid of wrongdoing, he declined. Corā taṁ bhikkhuṁ acchindiṁsu. And so thieves robbed him.
Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He then went to Sāvatthī and told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, santaṁ bhikkhuṁ āpucchā vikāle gāmaṁ pavisituṁ. “Monks, I allow you to enter an inhabited area at the wrong time after informing an available monk.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Third preliminary ruling
ms2V_1506“Yo pana bhikkhu santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ paviseyya, pācittiyan”ti. ‘If a monk, when a monk is available, enters an inhabited area at the wrong time without informing him, he commits an offense entailing confession.’”
ms2V_1507Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Fourth sub-story
ms2V_1508Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. Soon afterwards a monk was bitten by a snake. Aññataro bhikkhu “aggiṁ āharissāmī”ti gāmaṁ gacchati. Another monk went to the village to get fire. Atha kho so bhikkhu—He then remembered “bhagavatā paṭikkhittaṁ santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ pavisitun”ti kukkuccāyanto na pāvisi …pe… that the Buddha has prohibited entering a village at the wrong time without informing an available monk. And being afraid of wrongdoing, he did not enter. bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, tathārūpe accāyike karaṇīye santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ pavisituṁ. “Monks, I allow you to enter an inhabited area at the wrong time without informing an available monk if there is some appropriate urgent business.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1509“Yo pana bhikkhu santaṁ bhikkhuṁ anāpucchā vikāle gāmaṁ paviseyya, aññatra tathārūpā accāyikā karaṇīyā, pācittiyan”ti. ‘If a monk, when another monk is available, enters an inhabited area at the wrong time without informing him, except if there is some appropriate urgent business, he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1516Vikāle vikālasaññī santaṁ bhikkhuṁ anāpucchā gāmaṁ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. If it is the wrong time, and he perceives it as such, and he enters an inhabited area without informing an available monk, except if there is some appropriate urgent business, he commits an offense entailing confession. Vikāle vematiko santaṁ bhikkhuṁ anāpucchā gāmaṁ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. If it is the wrong time, but he is unsure of it, and he enters an inhabited area without informing an available monk, except if there is some appropriate urgent business, he commits an offense entailing confession. Vikāle kālasaññī santaṁ bhikkhuṁ anāpucchā gāmaṁ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. If it is the wrong time, but he perceives it as the right time, and he enters an inhabited area without informing an available monk, except if there is some appropriate urgent business, he commits an offense entailing confession.
ms2V_1517Kāle vikālasaññī, āpatti dukkaṭassa. If it is the right time, but he perceives it as the wrong time, he commits an offense of wrong conduct. Kāle vematiko, āpatti dukkaṭassa. If it is the right time, but he is unsure of it, he commits an offense of wrong conduct. Kāle kālasaññī, anāpatti. If it is the right time, and he perceives it as such, there is no offense.
Non-offenses
ms2V_1518Anāpatti—There is no offense: tathārūpe accāyike karaṇīye, if there is some appropriate urgent business; santaṁ bhikkhuṁ āpucchā pavisati, if he enters after informing an available monk; asantaṁ bhikkhuṁ anāpucchā pavisati, if he enters without informing anyone when there is no available monk; antarārāmaṁ gacchati, if he is going between monasteries; bhikkhunupassayaṁ gacchati, if he is going to the dwelling place of nuns; titthiyaseyyaṁ gacchati, if he is going to the dwelling place of the monastics of another religion; paṭikkamanaṁ gacchati, if he is returning to the monastery; gāmena maggo hoti, if the road goes via an inhabited area; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1519Vikālagāmappavisanasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ. The training rule on entering an inhabited area at the wrong time, the third, is finished.
Origin story
ms2V_1520Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena kho pana samayena aññatarena dantakārena bhikkhū pavāritā honti—At that time an ivory-worker had invited the monks “yesaṁ ayyānaṁ sūcigharena attho ahaṁ sūcigharenā”ti. who needed needle cases to ask for one. Tena kho pana samayena bhikkhū bahū sūcighare viññāpenti. And the monks asked for many needle cases. Yesaṁ khuddakā sūcigharā te mahante sūcighare viññāpenti. Those who had small needle cases asked for large ones, Yesaṁ mahantā sūcigharā te khuddake sūcighare viññāpenti. and those who had large needle cases asked for small ones. Atha kho so dantakāro bhikkhūnaṁ bahū sūcighare karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadāropissa kilamati. The ivory-worker was so busy making needle cases for the monks that he was unable to make goods for sale. He could not make a living for himself, and his wives and children suffered. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū sūcighare viññāpessanti. “How can the Sakyan monastics not have any sense of moderation and ask for many needle cases? Ayaṁ imesaṁ bahū sūcighare karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, attanāpi na yāpeti, puttadāropissa kilamatī”ti. This ivory-worker is so busy making needle cases for them that he’s unable to make goods for sale. He can’t make a living for himself, and his wives and children are suffering.”
ms2V_1521Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū na mattaṁ jānitvā bahū sūcighare viññāpessantī”ti …pe… “How can those monks not have a sense of moderation and ask for many needle cases?” … “saccaṁ kira, bhikkhave, bhikkhū na mattaṁ jānitvā bahū sūcighare viññāpentī”ti? “Is it true, monks, that there are monks who do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā na mattaṁ jānitvā bahū sūcighare viññāpessanti. “How can those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1522“Yo pana bhikkhu aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpeyya bhedanakaṁ, pācittiyan”ti. ‘If a monk has a needle case made from bone, ivory, or horn, it is to be destroyed, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1528Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1529Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1530Anāpatti—There is no offense: gaṇṭhikāya, if it is a toggle; araṇike, if it is a fire kindler; vidhe, if it is a buckle; añjaniyā, if it is an ointment box; añjanisalākāya, if it is an ointment stick; vāsijaṭe, if it is an adz handle; udakapuñchaniyā, if it is a water wiper; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1531Sūcigharasikkhāpadaṁ niṭṭhitaṁ catutthaṁ. The training rule on needle cases, the fourth, is finished.
Origin story
ms2V_1532Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena āyasmā upanando sakyaputto ucce mañce sayati. Venerable Upananda the Sakyan was sleeping on a high bed. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto yenāyasmato upanandassa sakyaputtassa vihāro tenupasaṅkami. On one occasion, as the Buddha and a number of monks were walking about the dwellings, they came to Upananda’s dwelling. Addasā kho āyasmā upanando sakyaputto bhagavantaṁ dūratova āgacchantaṁ. Upananda saw the Buddha coming Disvāna bhagavantaṁ etadavoca—and said to him, “āgacchatu me, bhante, bhagavā sayanaṁ passatū”ti. “Venerable Sir, please come and see my bed.” Atha kho bhagavā tatova paṭinivattitvā bhikkhū āmantesi—The Buddha turned around on the spot and addressed the monks: “āsayato, bhikkhave, moghapuriso veditabbo”ti. “A fool, monks, can be recognized by his sleeping place.”
Atha kho bhagavā āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… After rebuking Upananda in many ways, the Buddha spoke in dispraise of being difficult to support … the Buddha said, evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1533“Navaṁ pana bhikkhunā mañcaṁ vā pīṭhaṁ vā kārayamānena aṭṭhaṅgulapādakaṁ kāretabbaṁ sugataṅgulena, aññatra heṭṭhimāya aṭaniyā; taṁ atikkāmayato chedanakaṁ pācittiyan”ti. ‘If a monk is having a new bed or bench made, it is to have legs eight standard fingerbreadths long below the lowest frame. If the legs exceed that, they are to be cut down, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1539Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1540Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct.
Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1541Anāpatti—There is no offense: pamāṇikaṁ karoti, if he makes it the right size; ūnakaṁ karoti, if he makes it smaller than the right size; aññena kataṁ pamāṇātikkantaṁ paṭilabhitvā chinditvā paribhuñjati, if he gets one made by another that exceeds the right size and then cuts the legs down before using it; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1542Mañcapīṭhasikkhāpadaṁ niṭṭhitaṁ pañcamaṁ. The training rule on beds and benches, the fifth, is finished.
Origin story
ms2V_1543Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena chabbaggiyā bhikkhū mañcampi pīṭhampi tūlonaddhaṁ kārāpenti. the monks from the group of six had beds and benches made upholstered with cotton down. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized those monks, “kathañhi nāma samaṇā sakyaputtiyā mañcampi pīṭhampi tūlonaddhaṁ kārāpessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics have beds and benches made upholstered with cotton down? They’re just like householders who indulge in worldly pleasures!”
ms2V_1544Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū mañcampi pīṭhampi tūlonaddhaṁ kārāpessantī”ti …pe… “How could the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, mañcampi pīṭhampi tūlonaddhaṁ kārāpethā”ti? “Is it true, monks, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, mañcampi pīṭhampi tūlonaddhaṁ kārāpessatha. “Foolish men, how could you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1545“Yo pana bhikkhu mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpeyya, uddālanakaṁ pācittiyan”ti. ‘If a monk has a bed or a bench made upholstered with cotton down, it is to be stripped, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1551Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1552Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1553Anāpatti—There is no offense: āyoge, if it is for a back-and-knee strap; kāyabandhane, if it is for a belt; aṁsabaddhake, if it is for a shoulder strap; pattatthavikāya, if it is for a bowl bag; parissāvane, if it is for a water filter; bibbohanaṁ karoti, if he is making a pillow; aññena kataṁ paṭilabhitvā uddāletvā paribhuñjati, if he gets one made by another and then strips it before using it; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1554Tūlonaddhasikkhāpadaṁ niṭṭhitaṁ chaṭṭhaṁ. The training rule on upholstered with cotton down, the sixth, is finished.
Origin story
First sub-story
ms2V_1555Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena bhagavatā bhikkhūnaṁ nisīdanaṁ anuññātaṁ hoti. he allowed the sitting mat for the monks. Chabbaggiyā bhikkhū— “bhagavatā nisīdanaṁ anuññātan”ti appamāṇikāni nisīdanāni dhārenti. Knowing this, the monks from the group of six used sitting mats that were inappropriate in size. Mañcassapi pīṭhassapi puratopi pacchatopi olambenti. The sitting mats hung down from beds and benches, both in front and behind.
ms2V_1556Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū appamāṇikāni nisīdanāni dhāressantī”ti …pe… “How can the monks from the group of six use such sitting mats?” … “saccaṁ kira tumhe, bhikkhave, appamāṇikāni nisīdanāni dhārethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, appamāṇikāni nisīdanāni dhāressatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_1557“Nisīdanaṁ pana bhikkhunā kārayamānena pamāṇikaṁ kāretabbaṁ. ‘If a monk is having a sitting mat made, it is to be made the right size. Tatridaṁ pamāṇaṁ—dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṁ diyaḍḍhaṁ. This is the right size: two standard handspans long and one-and-a-half wide. Taṁ atikkāmayato chedanakaṁ pācittiyan”ti. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.’”
ms2V_1558Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1559Tena kho pana samayena āyasmā udāyī mahākāyo hoti. At that time there was a big monk called Venerable Udāyī. So bhagavato purato nisīdanaṁ paññapetvā samantato samañchamāno nisīdati. After putting out his sitting mat in front of the Buddha, he stretched it on all sides before sitting down. Atha kho bhagavā āyasmantaṁ udāyiṁ etadavoca—The Buddha asked him, “kissa tvaṁ, udāyi, nisīdanaṁ samantato samañchasi; “Udāyī, why are you stretching the sitting mat on all sides, seyyathāpi purāṇāsikoṭṭho”ti? as if an old hide?”
“Tathā hi pana, bhante, bhagavatā bhikkhūnaṁ atikhuddakaṁ nisīdanaṁ anuññātan”ti. “Because, Venerable Sir, the sitting mat you’ve allowed for the monks is too small.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, nisīdanassa dasaṁ vidatthiṁ. “Monks, I allow a border of one handspan for the sitting mat.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1560“Nisīdanaṁ pana bhikkhunā kārayamānena pamāṇikaṁ kāretabbaṁ. ‘If a monk is having a sitting mat made, it should be made the right size. Tatridaṁ pamāṇaṁ—dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṁ diyaḍḍhaṁ. Dasā vidatthi. This is the right size: two standard handspans long and one-and-a-half wide, and a border of one handspan. Taṁ atikkāmayato chedanakaṁ pācittiyan”ti. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1563Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1564Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1565Anāpatti—There is no offense: pamāṇikaṁ karoti, if he makes it the right size; ūnakaṁ karoti, if he makes it smaller than the right size; aññena kataṁ pamāṇātikkantaṁ paṭilabhitvā chinditvā paribhuñjati, if he gets one made by another that exceeds the right size and then cuts it down before using it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1566Nisīdanasikkhāpadaṁ niṭṭhitaṁ sattamaṁ. The training rule on sitting mats, the seventh, is finished.
Origin story
ms2V_1567Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena bhagavatā bhikkhūnaṁ kaṇḍuppaṭicchādi anuññātā hoti. he allowed the itch-covering cloth for the monks. Chabbaggiyā bhikkhū— “bhagavatā kaṇḍuppaṭicchādi anuññātā”ti appamāṇikāyo kaṇḍuppaṭicchādiyo dhārenti; Knowing this, the monks from the group of six wore itch covers that were inappropriate in size. puratopi pacchatopi ākaḍḍhantā āhiṇḍanti. As they were walking about, they were dragging them along, both in front and behind.
ms2V_1568Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū appamāṇikāyo kaṇḍuppaṭicchādiyo dhāressantī”ti …pe… “How can the monks from the group of six wear such itch covers?” … “saccaṁ kira tumhe, bhikkhave, appamāṇikāyo kaṇḍuppaṭicchādiyo dhārethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, appamāṇikāyo kaṇḍuppaṭicchādiyo dhāressatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1569“Kaṇḍuppaṭicchādiṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. ‘If a monk is having an itch-covering cloth made, it should be made the right size. Tatridaṁ pamāṇaṁ—dīghaso catasso vidatthiyo, sugatavidatthiyā; tiriyaṁ dve vidatthiyo. This is the right size: four standard handspans long and two wide. Taṁ atikkāmayato chedanakaṁ pācittiyan”ti. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1572Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1573Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1574Anāpatti—There is no offense: pamāṇikaṁ karoti, if he makes it the right size; ūnakaṁ karoti, if he makes it smaller than the right size; aññena kataṁ pamāṇātikkantaṁ paṭilabhitvā chinditvā paribhuñjati, if he gets one made by another that exceeds the right size and then cuts it down before using it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1575Kaṇḍuppaṭicchādisikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ. The training rule on itch covers, the eighth, is finished.
Origin story
ms2V_1576Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena bhagavatā bhikkhūnaṁ vassikasāṭikā anuññātā hoti. he allowed the rainy-season robe for the monks. Chabbaggiyā bhikkhū— “bhagavatā vassikasāṭikā anuññātā”ti appamāṇikāyo vassikasāṭikāyo dhārenti. Knowing this, the monks from the group of six wore rainy-season robes that were inappropriate in size. Puratopi pacchatopi ākaḍḍhantā āhiṇḍanti. As they were walking about, they were dragging them along, both in front and behind.
ms2V_1577Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū appamāṇikāyo vassikasāṭikāyo dhāressantī”ti …pe… “How can the monks from the group of six wear such rainy-season robes?” … “saccaṁ kira tumhe, bhikkhave, appamāṇikāyo vassikasāṭikāyo dhārethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, appamāṇikāyo vassikasāṭikāyo dhāressatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1578“Vassikasāṭikaṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. ‘If a monk is having a rainy-season robe made, it should be made the right size. Tatridaṁ pamāṇaṁ—dīghaso cha vidatthiyo, sugatavidatthiyā; tiriyaṁ aḍḍhateyyā. This is the right size: six standard handspans long and two-and-a-half wide. Taṁ atikkāmayato chedanakaṁ pācittiyan”ti. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.’”
Definitions
Permutations
ms2V_1581Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1582Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1583Anāpatti—There is no offense: pamāṇikaṁ karoti, if he makes it the right size; ūnakaṁ karoti, if he makes it smaller than the right size; aññena kataṁ pamāṇātikkantaṁ paṭilabhitvā chinditvā paribhuñjati, if he gets one made by another that exceeds the right size and then cuts it down before using it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1584Vassikasāṭikāsikkhāpadaṁ niṭṭhitaṁ navamaṁ. The training rule on the rainy-season robe, the ninth, is finished.
Origin story
ms2V_1585Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena āyasmā nando bhagavato mātucchāputto abhirūpo hoti dassanīyo pāsādiko caturaṅgulomako bhagavatā. At that time there was a handsome and graceful monk called Venerable Nanda, the Buddha’s cousin. He was 7 centimeters shorter than the Buddha, So sugatacīvarappamāṇaṁ cīvaraṁ dhāreti. but he wore a robe that was the same size as the Buddha’s. Addasaṁsu kho therā bhikkhū āyasmantaṁ nandaṁ dūratova āgacchantaṁ. When the senior monks saw him coming, Disvāna— “bhagavā āgacchatī”ti āsanā vuṭṭhahanti. they thought it was the Buddha and got up from their seats.
ms2V_1586Te upagate jānitvā ujjhāyanti khiyyanti vipācenti—But when he came close, they realized who it was, and they complained and criticized him, “kathañhi nāma āyasmā nando sugatacīvarappamāṇaṁ cīvaraṁ dhāressatī”ti …pe… “How can Venerable Nanda wear a robe the same size as the Buddha’s?” … “saccaṁ kira tvaṁ, nanda, sugatacīvarappamāṇaṁ cīvaraṁ dhāresī”ti? “Is it true, Nanda, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, nanda, sugatacīvarappamāṇaṁ cīvaraṁ dhāressasi. “Nanda, how can you do this? Netaṁ, nanda, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1587“Yo pana bhikkhu sugatacīvarappamāṇaṁ cīvaraṁ kārāpeyya atirekaṁ vā, chedanakaṁ pācittiyaṁ. ‘If a monk has a robe made that is the standard robe measure or larger, it is to be cut down, and he commits an offense entailing confession. Tatridaṁ sugatassa sugatacīvarappamāṇaṁ—dīghaso nava vidatthiyo, sugatavidatthiyā; tiriyaṁ cha vidatthiyo. This is the standard robe measure: nine standard handspans long and six wide.’” Idaṁ sugatassa sugatacīvarappamāṇan”ti.
Definitions
Permutations
ms2V_1591Attanā vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes what he began himself, he commits an offense entailing confession. Attanā vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what he began himself, he commits an offense entailing confession. Parehi vippakataṁ attanā pariyosāpeti, āpatti pācittiyassa. If he finishes himself what was begun by others, he commits an offense entailing confession. Parehi vippakataṁ parehi pariyosāpeti, āpatti pācittiyassa. If he has others finish what was begun by others, he commits an offense entailing confession.
ms2V_1592Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. If he makes one or has one made for the benefit of someone else, he commits an offense of wrong conduct. Aññena kataṁ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa. If he gets one that was made by someone else and then uses it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1593Anāpatti—There is no offense: ūnakaṁ karoti, if he makes it smaller than the standard robe; aññena kataṁ paṭilabhitvā chinditvā paribhuñjati, if he gets one made by another that is too large and then cuts it down before using it; vitānaṁ vā bhūmattharaṇaṁ vā sāṇipākāraṁ vā bhisiṁ vā bibbohanaṁ vā karoti, if he makes a canopy, a floor cover, a cloth screen, a mattress, or a pillow; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1594Nandasikkhāpadaṁ niṭṭhitaṁ dasamaṁ. The training rule on Nanda, the tenth, is finished.
Ratanavaggo navamo. The ninth sub-chapter on precious things is finished.
ms2V_1595Tassuddānaṁ This is the summary:
Rañño ca ratanaṁ santaṁ, sūci mañcañca tūlikaṁ; Nisīdanañca kaṇḍuñca, vassikā sugatena cāti. ms2V_1596“And a king’s, precious things, available, Needle, and bed, cotton down; And sitting mat, and itch, Rainy-season, and by the standard. ”
ms2V_1597Uddiṭṭhā kho, āyasmanto, dvenavuti pācittiyā dhammā. “Venerables, the ninety-two rules on confession have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.”
ms2V_1598Khuddakaṁ samattaṁ. The section on minor rules has been completed.
Pācittiyakaṇḍaṁ niṭṭhitaṁ. The chapter on offenses entailing confession is finished.
ms2V_1599Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti. Venerables, these four rules on acknowledgment come up for recitation.
Origin story
ms2V_1600Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena kho pana samayena aññatarā bhikkhunī sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle aññataraṁ bhikkhuṁ passitvā etadavoca—a certain nun was returning from almsround in Sāvatthī. She saw a monk and said to him, “handāyya, bhikkhaṁ paṭiggaṇhā”ti. “Here, Venerable, please take some almsfood.”
“Suṭṭhu, bhaginī”ti sabbeva aggahesi. Saying, “Alright, Sister,” he took everything. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi. But because the time for eating was coming to an end, she was not able to go for alms, and she missed her meal.
Atha kho sā bhikkhunī dutiyampi divasaṁ …pe… The next day tatiyampi divasaṁ sāvatthiyaṁ piṇḍāya caritvā paṭikkamanakāle taṁ bhikkhuṁ passitvā etadavoca—and the following day the same thing happened again. “handāyya, bhikkhaṁ paṭiggaṇhā”ti. “Suṭṭhu, bhaginī”ti sabbeva aggahesi. Sā upakaṭṭhe kāle nāsakkhi piṇḍāya carituṁ, chinnabhattā ahosi. Atha kho sā bhikkhunī catutthe divase rathikāya pavedhentī gacchati. On the fourth day that nun was walking along a street, trembling. Seṭṭhi gahapati rathena paṭipathaṁ āgacchanto taṁ bhikkhuniṁ etadavoca—A wealthy merchant coming by carriage in the opposite direction saw her and shouted out, “apehāyye”ti. “Watch out, Venerable!” Sā vokkamantī tattheva paripati. As she stepped aside, she collapsed right there.
Seṭṭhi gahapati taṁ bhikkhuniṁ khamāpesi—The merchant asked her for forgiveness: “khamāhāyye, mayāsi pātitā”ti. “Forgive me, Venerable, since you fell because of me.”
“Nāhaṁ, gahapati, tayā pātitā. “I didn’t fall because of you, Api ca ahameva dubbalā”ti. but because I’m weak.”
“Kissa pana tvaṁ, ayye, dubbalā”ti? “But why are you so weak?”
Atha kho sā bhikkhunī seṭṭhissa gahapatissa etamatthaṁ ārocesi. The nun told him what had happened. Seṭṭhi gahapati taṁ bhikkhuniṁ gharaṁ netvā bhojetvā ujjhāyati khiyyati vipāceti—He then brought her to his house and gave her a meal. Afterwards he complained and criticized the monks, “kathañhi nāma bhadantā bhikkhuniyā hatthato āmisaṁ paṭiggahessanti. “How can the venerables receive food directly from a nun? Kicchalābho mātugāmo”ti. It’s difficult for women to get material support.”
ms2V_1601Assosuṁ kho bhikkhū tassa seṭṭhissa gahapatissa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that merchant, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized that monk, “kathañhi nāma bhikkhu bhikkhuniyā hatthato āmisaṁ paṭiggahessatī”ti …pe… “How could a monk receive food directly from a nun?” … “saccaṁ kira tvaṁ, bhikkhu, bhikkhuniyā hatthato āmisaṁ paṭiggahesī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
“Ñātikā te, bhikkhu, aññātikā”ti? “Is she a relative of yours?”
“Aññātikā, bhagavā”ti. “No, Sir.”
“Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā santaṁ vā asantaṁ vā. “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s good and bad, in dealing with each other. Kathañhi nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā hatthato āmisaṁ paṭiggahessasi. So how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1602“Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘If a monk receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
Definitions
“Khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If he receives the food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment.
Permutations
ms2V_1609Aññātikāya aññātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated and he perceives her as such, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Aññātikāya vematiko antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated, but he is unsure of it, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Aññātikāya ñātikasaññī antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If she is unrelated, but he perceives her as related, and he receives fresh or cooked food directly from her when she has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment.
ms2V_1610Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Ekatoupasampannāya hatthato khādanīyaṁ vā bhojanīyaṁ vā—If he receives fresh or cooked food, with the intention of eating it, directly from a nun who is fully ordained only on one side, “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct.
Ñātikāya aññātikasaññī, āpatti dukkaṭassa. If she is related, but he perceives her as unrelated, he commits an offense of wrong conduct. Ñātikāya vematiko, āpatti dukkaṭassa. If she is related, but he is unsure of it, he commits an offense of wrong conduct. Ñātikāya ñātikasaññī, anāpatti. If she is related, and he perceives her as such, there is no offense.
Non-offenses
ms2V_1611Anāpatti—There is no offense: ñātikāya, if she is related; dāpeti na deti, if she gets someone else to give it and does not give it herself; upanikkhipitvā deti, if she gives by placing it near; antarārāme, if it is inside a monastery; bhikkhunupassaye, if it is at the dwelling place of nuns; titthiyaseyyāya, if it is at the dwelling place of the monastics of another religion; paṭikkamane, if it is on returning to the monastery; gāmato nīharitvā deti, if she gives after carrying it out of the village; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ “sati paccaye paribhuñjā”ti deti, if she gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” sikkhamānāya, if it is a trainee nun; sāmaṇeriyā, if it is a novice nun; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1612Paṭhamapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The first training rule on acknowledgment is finished.
Origin story
ms2V_1613Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena kho pana samayena bhikkhū kulesu nimantitā bhuñjanti. At that time, when families invited monks to meals, Chabbaggiyā bhikkhuniyo chabbaggiyānaṁ bhikkhūnaṁ vosāsantiyo ṭhitā honti—the nuns from the group of six were directing people toward the monks from the group of six, saying, “idha sūpaṁ detha, idha odanaṁ dethā”ti. “Give curry here; give rice there.” Chabbaggiyā bhikkhū yāvadatthaṁ bhuñjanti. The monks from the group of six ate as much as they wanted, Aññe bhikkhū na cittarūpaṁ bhuñjanti. but not so the other monks.
ms2V_1614Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū bhikkhuniyo vosāsantiyo na nivāressantī”ti …pe… “How could the monks from the group of six not restrain the nuns from giving directions?” … “saccaṁ kira tumhe, bhikkhave, bhikkhuniyo vosāsantiyo na nivārethā”ti? “Is it true, monks, that you didn’t do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, bhikkhuniyo vosāsantiyo na nivāressatha. “Foolish men, how could you not do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1615“Bhikkhū paneva kulesu nimantitā bhuñjanti, tatra ce sā bhikkhunī vosāsamānarūpā ṭhitā hoti—‘idha sūpaṁ detha, idha odanaṁ dethā’ti, tehi bhikkhūhi sā bhikkhunī apasādetabbā— ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti. Ekassa cepi bhikkhuno na paṭibhāseyya taṁ bhikkhuniṁ apasādetuṁ— ‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’ti paṭidesetabbaṁ tehi bhikkhūhi—‘When monks eat by invitation to families, if a nun is there giving directions, saying, “Give bean curry here; give rice there,” then those monks should stop her: “Stop, Sister, while the monks are eating.” If not even a single monk addresses that nun in this way to stop her, they must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjimhā asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemā’”ti. “We have done a blameworthy and unsuitable thing which is to be acknowledged. We acknowledge it.”’”
Definitions
Permutations
ms2V_1623Upasampannāya upasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, and he perceives her as such, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment. Upasampannāya vematiko vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, but he is unsure of it, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment. Upasampannāya anupasampannasaññī vosāsantiyā na nivāreti, āpatti pāṭidesanīyassa. If she is fully ordained, but he does not perceive her as such, and he does not restrain her from giving directions, he commits an offense entailing acknowledgment.
ms2V_1624Ekatoupasampannāya vosāsantiyā na nivāreti, āpatti dukkaṭassa. If he does not restrain a nun who is fully ordained only on one side from giving directions, he commits an offense of wrong conduct. Anupasampannāya upasampannasaññī, āpatti dukkaṭassa. If the person is not fully ordained, but he perceives them as such, he commits an offense of wrong conduct. Anupasampannāya vematiko, āpatti dukkaṭassa. If the person is not fully ordained, but he is unsure of it, he commits an offense of wrong conduct. Anupasampannāya anupasampannasaññī, anāpatti. If the person is not fully ordained, and he does not perceive them as such, there is no offense.
Non-offenses
ms2V_1625Anāpatti—There is no offense: attano bhattaṁ dāpeti na deti, if a nun does not give it herself, but gets someone else to give her own food; aññesaṁ bhattaṁ deti na dāpeti, if a nun does not get someone else to give it, but she gives someone else’s food herself; yaṁ na dinnaṁ taṁ dāpeti, if a nun gets someone else to give what has not yet been given; yattha na dinnaṁ tattha dāpeti, if a nun gets someone else to give to someone who has not yet received anything; sabbesaṁ samakaṁ dāpeti, if a nun gets someone else to give equally to all; sikkhamānā vosāsati, if a trainee nun is giving directions; sāmaṇerī vosāsati, if a novice nun is giving directions; pañca bhojanāni ṭhapetvā sabbattha, anāpatti, if it is anything apart from the five kinds of cooked food; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1626Dutiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The second training rule on acknowledgment is finished.
Origin story
First sub-story
ms2V_1627Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena sāvatthiyaṁ aññataraṁ kulaṁ ubhatopasannaṁ hoti. At that time in Sāvatthī there was a family where both the husband and the wife had confidence. Saddhāya vaḍḍhati, bhogena hāyati, yaṁ tasmiṁ kule uppajjati purebhattaṁ khādanīyaṁ vā bhojanīyaṁ vā taṁ sabbaṁ bhikkhūnaṁ vissajjetvā appekadā anasitā acchanti. They were growing in faith, but declining in wealth. Whatever food they had in the morning, they gave to the monks. Sometimes they went without food.
Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized the monks, “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. “How can the Sakyan monastics not have a sense of moderation in receiving offerings? Ime imesaṁ datvā appekadā anasitā acchantī”ti. After giving to them, these people sometimes go without.”
ms2V_1628Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, yaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati evarūpassa kulassa ñattidutiyena kammena sekkhasammutiṁ dātuṁ. “Monks, if a family’s faith is growing, but its wealth is declining, I allow you to designate it as ‘in training’, through a legal procedure consisting of one motion and one announcement.
Evañca pana, bhikkhave, dātabbā. And the designation should be given like this. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:
ms2V_1629‘Suṇātu me, bhante, saṅgho. ‘Please, Venerables, I ask the Sangha to listen. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Such-and-such a family is growing in faith, but declining in wealth. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa kulassa sekkhasammutiṁ dadeyya. If it seems appropriate to the Sangha, the Sangha should designate that family as “in training”. Esā ñatti. This is the motion.
ms2V_1630Suṇātu me, bhante, saṅgho. Please, Venerables, I ask the Sangha to listen. Itthannāmaṁ kulaṁ saddhāya vaḍḍhati, bhogena hāyati. Such-and-such a family is growing in faith, but declining in wealth. Saṅgho itthannāmassa kulassa sekkhasammutiṁ deti. The Sangha designates that family as “in training”. Yassāyasmato khamati itthannāmassa kulassa sekkhasammutiyā dānaṁ, so tuṇhassa; Any monk who approves of designating that family as “in training” should remain silent. yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.
ms2V_1631Dinnā saṅghena itthannāmassa kulassa sekkhasammuti. The Sangha has designated such-and-such a family as “in training”. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. The Sangha approves and is therefore silent. I’ll remember it thus.’
ms2V_1632Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
First preliminary ruling
ms2V_1633“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘There are families that are designated as “in training”. If a monk eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
ms2V_1634Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1635Tena kho pana samayena sāvatthiyaṁ ussavo hoti. Soon afterwards there was a celebration in Sāvatthī Manussā bhikkhū nimantetvā bhojenti. and people invited the monks for a meal. Tampi kho kulaṁ bhikkhū nimantesi. And so did the family that had been designated as in training. Bhikkhū kukkuccāyantā nādhivāsenti— “paṭikkhittaṁ bhagavatā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti. But knowing that the Buddha had prohibited eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, the monks did not accept. Te ujjhāyanti khiyyanti vipācenti—That family complained and criticized them, “kiṁ nu kho nāma amhākaṁ jīvitena yaṁ ayyā amhākaṁ na paṭiggaṇhantī”ti. “What is it with us that they don’t receive from us?”
ms2V_1636Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, nimantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, if you have been invited, I allow you to eat fresh or cooked food after personally receiving it from a family designated as in training.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Second preliminary ruling
ms2V_1637“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘There are families that are designated as “in training”. If a monk, without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
ms2V_1638Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Third sub-story
ms2V_1639Tena kho pana samayena aññataro bhikkhu tassa kulassa kulūpako hoti. Soon afterwards a certain monk was associating with that family. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat. Tena kho pana samayena so bhikkhu gilāno hoti. Just then that monk was sick, Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—and so they invited him to eat. “bhuñjatha, bhante”ti. Atha kho so bhikkhu— “bhagavatā paṭikkhittaṁ animantitena sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi; But knowing that the Buddha had prohibited an uninvited monk from eating fresh or cooked food after personally receiving it from such a family, and being afraid of wrongdoing, he did not accept. nāsakkhi piṇḍāya carituṁ; And being unable to walk for alms, chinnabhatto ahosi. he missed his meal.
ms2V_1640Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. He then returned to the monastery and told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. who in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, gilānena bhikkhunā sekkhasammatesu kulesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, I allow a sick monk to eat fresh or cooked food after personally receiving it from a family designated as in training.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1641“Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘There are families that are designated as “in training”. If a monk, without being sick and without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
Definitions
ms2V_1651Animantito agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, without being sick and without being invited, he receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment.
Permutations
ms2V_1652Sekkhasammate sekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If a family is designated as in training, and he perceives it as such, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. Sekkhasammate vematiko …pe… If a family is designated as in training, but he is unsure of it, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment. sekkhasammate asekkhasammatasaññī animantito agilāno khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If a family is designated as in training, but he does not perceive it as such, and he, without being sick and without being invited, eats fresh or cooked food after personally receiving it from that family, he commits an offense entailing acknowledgment.
ms2V_1653Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Asekkhasammate sekkhasammatasaññī, āpatti dukkaṭassa. If a family is not designated as in training, but he perceives it as such, he commits an offense of wrong conduct. Asekkhasammate vematiko, āpatti dukkaṭassa. If a family is not designated as in training, but he is unsure of it, he commits an offense of wrong conduct. Asekkhasammate asekkhasammatasaññī, anāpatti. If a family is not designated as in training, and he does not perceive it as such, there is no offense.
Non-offenses
ms2V_1654Anāpatti—There is no offense: nimantitassa, if he has been invited; gilānassa, if he is sick; nimantitassa vā gilānassa vā sesakaṁ bhuñjati, if he eats the leftovers from one who has been invited or who is sick; aññesaṁ bhikkhā tattha paññattā hoti, if other people’s almsfood is prepared there; gharato nīharitvā denti, if they give after coming out from the house; niccabhatte, if it is a regular meal invitation; salākabhatte, if it is a meal for which lots are drawn; pakkhike, if it is a half-monthly meal; uposathike, if it is on the observance day; pāṭipadike, if it is on the day after the observance day; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ— “sati paccaye paribhuñjā”ti deti, if the family gives post-midday tonics, seven-day tonics, or lifetime tonics, saying, “Use these when there’s a reason;” ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1655Tatiyapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The third training rule on acknowledgment is finished.
Origin story
First sub-story
ms2V_1656Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Tena kho pana samayena sākiyadāsakā avaruddhā honti. the slaves of the Sakyans were rebelling. Sākiyāniyo icchanti āraññakesu senāsanesu bhattaṁ kātuṁ. The Sakyan women wished to prepare a meal at the wilderness dwellings, Assosuṁ kho sākiyadāsakā—but the slaves heard about this “sākiyāniyo kira āraññakesu senāsanesu bhattaṁ kattukāmā”ti. Te magge pariyuṭṭhiṁsu. and infested the path. Sākiyāniyo paṇītaṁ khādanīyaṁ bhojanīyaṁ ādāya āraññakaṁ senāsanaṁ agamaṁsu. When the Sakyan women took various kinds of fine food and set out for a wilderness dwelling, Sākiyadāsakā nikkhamitvā sākiyāniyo acchindiṁsu ca dūsesuñca. the slaves emerged, and they robbed and raped those Sakyan women. Sākiyā nikkhamitvā te core sabhaṇḍe gahetvā ujjhāyanti khiyyanti vipācenti—Soon afterwards the Sakyan men came out, and they got hold of those criminals together with their loot. They then complained and criticized the monks, “kathañhi nāma bhadantā ārāme core paṭivasante nārocessantī”ti. “How could they not inform that there are criminals staying near the monastery?”
ms2V_1657Assosuṁ kho bhikkhū sākiyānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of the Sakyans Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca saṅghasuṭṭhutāya …pe… “Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of well-behaved monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_1658“Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘There are wilderness dwellings that are considered risky and dangerous. If a monk, without first making an announcement about those dwellings, eats fresh or cooked food after personally receiving it inside that monastery, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
ms2V_1659Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1660Tena kho pana samayena aññataro bhikkhu āraññakesu senāsanesu gilāno hoti. Soon afterwards a monk in a wilderness dwelling was sick. Manussā khādanīyaṁ vā bhojanīyaṁ vā ādāya āraññakaṁ senāsanaṁ agamaṁsu. People took fresh or cooked food and went to that wilderness dwelling, Atha kho te manussā taṁ bhikkhuṁ etadavocuṁ—and they invited that monk to eat. “bhuñjatha, bhante”ti. Atha kho so bhikkhu— “bhagavatā paṭikkhittaṁ āraññakesu senāsanesu khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjitun”ti kukkuccāyanto na paṭiggahesi, nāsakkhi piṇḍāya carituṁ, chinnabhatto ahosi. But knowing that the Buddha had prohibited the eating of fresh or cooked food after personally receiving it at a wilderness dwelling, and being afraid of wrongdoing, he did not accept it. And being unable to walk for alms, he missed his meal.
ms2V_1661Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. He then told the monks what had happened, Bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they in turn told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks: “anujānāmi, bhikkhave, gilānena bhikkhunā āraññakesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādituṁ bhuñjituṁ. “Monks, I allow a sick monk, without first making an announcement, to eat fresh or cooked food after personally receiving it at a wilderness dwelling.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1662“Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā—‘There are wilderness dwellings that are considered risky and dangerous. If a monk who is not sick, without first making an announcement about those dwellings, eats fresh or cooked food after personally receiving it inside that monastery, he must acknowledge it: ‘gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī’”ti. “I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.”’”
Definitions
ms2V_1675Appaṭisaṁviditaṁ agilāno “khādissāmi bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa. If, without making an announcement, one who is not sick receives fresh or cooked food with the intention of eating it, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti pāṭidesanīyassa. For every mouthful, he commits an offense entailing acknowledgment.
Permutations
ms2V_1676Appaṭisaṁvidite appaṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, and he does not perceive that there has, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment. Appaṭisaṁvidite vematiko khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, but he is unsure of it, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment. Appaṭisaṁvidite paṭisaṁviditasaññī khādanīyaṁ vā bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādati vā bhuñjati vā, āpatti pāṭidesanīyassa. If there has been no announcement, but he perceives that there has, and he, not being sick, eats fresh or cooked food after personally receiving it inside that monastery, then he commits an offense entailing acknowledgment.
ms2V_1677Yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. If he receives post-midday tonics, seven-day tonics, or lifetime tonics for the purpose of food, he commits an offense of wrong conduct. Ajjhohāre ajjhohāre āpatti dukkaṭassa. For every mouthful, he commits an offense of wrong conduct. Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. If there has been an announcement, but he does not perceive that there has, he commits an offense of wrong conduct. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. If there has been an announcement, but he is unsure of it, he commits an offense of wrong conduct. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti. If there has been an announcement, and he perceives that there has, there is no offense.
Non-offenses
ms2V_1678Anāpatti—There is no offense: paṭisaṁvidite, if there has been an announcement; gilānassa, if he is sick; paṭisaṁvidite vā gilānassa vā sesakaṁ bhuñjati, if he eats the leftovers from where there has been an announcement or from one who is sick; bahārāme paṭiggahetvā antoārāme bhuñjati, if he receives the food outside the monastery and then eats it inside; tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā bhuñjati, if he eats a root, bark, a leaf, a flower, or a fruit originating in that monastery; yāmakālikaṁ sattāhakālikaṁ yāvajīvikaṁ sati paccaye paribhuñjati, if, when there is a reason, he uses post-midday tonics, seven-day tonics, or lifetime tonics; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1679Catutthapāṭidesanīyasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule entailing acknowledgment is finished.
ms2V_1680Uddiṭṭhā kho, āyasmanto, cattāro pāṭidesanīyā dhammā. “Venerables, the four rules on acknowledgment have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.”
ms2V_1681Pāṭidesanīyakaṇḍaṁ niṭṭhitaṁ. The chapter on offenses entailing acknowledgment is finished.
ms2V_1682Ime kho panāyasmanto sekhiyā dhammā uddesaṁ āgacchanti. Venerables, these rules to be trained in come up for recitation.
Origin story
ms2V_1683Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū puratopi pacchatopi olambentā nivāsenti. At that time the monks from the group of six wore their sarongs hanging down in front and behind. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā puratopi pacchatopi olambentā nivāsessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics wear their sarongs hanging down in front and behind? They’re just like householders who indulge in worldly pleasures!”
ms2V_1684Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū puratopi pacchatopi olambentā nivāsessantī”ti. “How can the monks from the group of six wear their sarongs hanging down in front and behind?”
ms2V_1685Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. After rebuking those monks in many ways, they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks from the group of six: “saccaṁ kira tumhe, bhikkhave, puratopi pacchatopi olambentā nivāsethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, puratopi pacchatopi olambentā nivāsessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1686“Parimaṇḍalaṁ nivāsessāmīti sikkhā karaṇīyā”ti. ‘“I will wear my sarong evenly all around,” this is how you should train.’”
ms2V_1687Parimaṇḍalaṁ nivāsetabbaṁ nābhimaṇḍalaṁ jāṇumaṇḍalaṁ paṭicchādentena. One should wear one’s sarong evenly all around, covering the navel and the knees. Yo anādariyaṁ paṭicca purato vā pacchato vā olambento nivāseti, āpatti dukkaṭassa. If a monk, out of disrespect, wears his sarong hanging down in front or behind, he commits an offense of wrong conduct.
Non-offenses
ms2V_1688Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1689Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1690Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū puratopi pacchatopi olambentā pārupanti …pe…. At that time the monks from the group of six wore their upper robes hanging down in front and behind. …
Final ruling
ms2V_1691“Parimaṇḍalaṁ pārupissāmīti sikkhā karaṇīyā”ti. “‘I will wear my upper robe evenly all around,’ this is how you should train.”
ms2V_1692Parimaṇḍalaṁ pārupitabbaṁ ubho kaṇṇe samaṁ katvā. One should wear one’s upper robe evenly all around, making both corners even. Yo anādariyaṁ paṭicca purato vā pacchato vā olambento pārupati, āpatti dukkaṭassa. If a monk, out of disrespect, wears his upper robe hanging down in front or behind, he commits an offense of wrong conduct.
Non-offenses
ms2V_1693Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1694Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1695Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā antaraghare gacchanti …pe…. At that time the monks from the group of six did not cover their bodies while walking in inhabited areas. …
Final ruling
ms2V_1696“Suppaṭicchanno antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will be well-covered while walking in inhabited areas,’ this is how you should train.”
ms2V_1697Suppaṭicchannena antaraghare gantabbaṁ. One should be well-covered while walking in an inhabited area. Yo anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, does not cover his body while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1698Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1699Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1700Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā antaraghare nisīdanti …pe…. At that time the monks from the group of six did not cover their bodies while sitting in inhabited areas. …
Final ruling
ms2V_1701“Suppaṭicchanno antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will be well-covered while sitting in inhabited areas,’ this is how you should train.”
ms2V_1702Suppaṭicchannena antaraghare nisīditabbaṁ. One should be well-covered while sitting in an inhabited area. Yo anādariyaṁ paṭicca kāyaṁ vivaritvā antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, does not cover his body while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1703Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1704Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1705Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū hatthampi pādampi kīḷāpentā antaraghare gacchanti …pe…. At that time the monks from the group of six were playing with their hands and feet while walking in inhabited areas. …
Final ruling
ms2V_1706“Susaṁvuto antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will be well-restrained while walking in inhabited areas,’ this is how you should train.”
ms2V_1707Susaṁvutena antaraghare gantabbaṁ. One should be well-restrained while walking in an inhabited area. Yo anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpento antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, plays with his hands or feet while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1708Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1709Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1710Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū hatthampi pādampi kīḷāpentā antaraghare nisīdanti …pe…. At that time the monks from the group of six were playing with their hands and feet while sitting in inhabited areas. …
Final ruling
ms2V_1711“Susaṁvuto antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will be well-restrained while sitting in inhabited areas,’ this is how you should train.”
ms2V_1712Susaṁvutena antaraghare nisīditabbaṁ. One should be well-restrained while sitting in an inhabited area. Yo anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpento antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, plays with his hands or feet while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1713Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1714Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
ms2V_1715Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū tahaṁ tahaṁ olokentā antaraghare gacchanti …pe…. At that time the monks from the group of six were looking here and there while walking in inhabited areas. …
Final ruling
ms2V_1716“Okkhittacakkhu antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will lower my eyes while walking in inhabited areas,’ this is how you should train.”
ms2V_1717Okkhittacakkhunā antaraghare gantabbaṁ yugamattaṁ pekkhantena. One should lower one’s eyes while walking in an inhabited area, looking a plow’s length ahead. Yo anādariyaṁ paṭicca tahaṁ tahaṁ olokento antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, looks here and there while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1718Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1719Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1720Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū tahaṁ tahaṁ olokentā antaraghare nisīdanti …pe…. At that time the monks from the group of six were looking here and there while sitting in inhabited areas. …
Final ruling
ms2V_1721“Okkhittacakkhu antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will lower my eyes while sitting in inhabited areas,’ this is how you should train.”
ms2V_1722Okkhittacakkhunā antaraghare nisīditabbaṁ yugamattaṁ pekkhantena. One should lower one’s eyes while sitting in an inhabited area, looking a plow’s length ahead. Yo anādariyaṁ paṭicca tahaṁ tahaṁ olokento antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, looks here and there while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1723Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1724Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1725Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ukkhittakāya antaraghare gacchanti …pe…. At that time the monks from the group of six were lifting their robes while walking in inhabited areas. …
Final ruling
ms2V_1726“Na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not lift my robe while walking in inhabited areas,’ this is how you should train.”
ms2V_1727Na ukkhittakāya antaraghare gantabbaṁ. One should not lift one’s robe while walking in an inhabited area. Yo anādariyaṁ paṭicca ekato vā ubhato vā ukkhipitvā antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, lifts his robe on one or both sides while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1728Anāpatti—There is no offense:: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1729Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1730Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ukkhittakāya antaraghare nisīdanti …pe… . At that time the monks from the group of six were lifting their robes while sitting in inhabited areas. …
Final ruling
ms2V_1731“Na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not lift my robe while sitting in inhabited areas,’ this is how you should train.”
ms2V_1732Na ukkhittakāya antaraghare nisīditabbaṁ. One should not lift one’s robe while sitting in an inhabited area. Yo anādariyaṁ paṭicca ekato vā ubhato vā ukkhipitvā antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, lifts his robe on one or both sides while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1733Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1734Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Parimaṇḍalavaggo paṭhamo. The first sub-chapter on evenly all around is finished.
Origin story
ms2V_1735Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū mahāhasitaṁ hasantā antaraghare gacchanti …pe…. At that time the monks from the group of six were laughing loudly while walking in inhabited areas. …
Final ruling
ms2V_1736“Na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not laugh loudly while walking in inhabited areas,’ this is how you should train.”
ms2V_1737Na ujjagghikāya antaraghare gantabbaṁ. One should not laugh loudly while walking in an inhabited area. Yo anādariyaṁ paṭicca mahāhasitaṁ hasanto antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, laughs loudly while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1738Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; hasanīyasmiṁ vatthusmiṁ mihitamattaṁ karoti, if he merely smiles when something is funny; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1739Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1740Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū mahāhasitaṁ hasantā antaraghare nisīdanti …pe…. At that time the monks from the group of six were laughing loudly while sitting in inhabited areas. …
Final ruling
ms2V_1741“Na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not laugh loudly while sitting in inhabited areas,’ this is how you should train.”
ms2V_1742Na ujjagghikāya antaraghare nisīditabbaṁ. One should not laugh loudly while sitting in an inhabited area. Yo anādariyaṁ paṭicca mahāhasitaṁ hasanto antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, laughs loudly while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1743Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; hasanīyasmiṁ vatthusmiṁ mihitamattaṁ karoti, if he merely smiles when something is funny; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1744Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1745Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū uccāsaddaṁ mahāsaddaṁ karontā antaraghare gacchanti …pe…. At that time the monks from the group of six were noisy while walking in inhabited areas. …
Final ruling
ms2V_1746“Appasaddo antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not be noisy while walking in inhabited areas,’ this is how you should train.”
ms2V_1747Appasaddena antaraghare gantabbaṁ. One should not be noisy while walking in an inhabited area. Yo anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karonto antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, makes loud noises while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1748Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1749Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1750Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū uccāsaddaṁ mahāsaddaṁ karontā antaraghare nisīdanti …pe…. At that time the monks from the group of six were noisy while sitting in inhabited areas. …
Final ruling
ms2V_1751“Appasaddo antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not be noisy while sitting in inhabited areas,’ this is how you should train.”
ms2V_1752Appasaddena antaraghare nisīditabbaṁ. One should not be noisy while sitting in an inhabited area. Yo anādariyaṁ paṭicca uccāsaddaṁ mahāsaddaṁ karonto antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, makes loud noises while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1753Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1754Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1755Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū kāyappacālakaṁ antaraghare gacchanti kāyaṁ olambentā …pe…. At that time the monks from the group of six were swaying and leaning their bodies while walking in inhabited areas. …
Final ruling
ms2V_1756“Na kāyappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not sway my body while walking in inhabited areas,’ this is how you should train.”
ms2V_1757Na kāyappacālakaṁ antaraghare gantabbaṁ. One should not sway one’s body while walking in an inhabited area; Kāyaṁ paggahetvā gantabbaṁ. one should walk keeping one’s body straight. Yo anādariyaṁ paṭicca kāyappacālakaṁ antaraghare gacchati kāyaṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, sways and leans his body while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1758Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1759Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1760Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū kāyappacālakaṁ antaraghare nisīdanti, kāyaṁ olambentā …pe…. At that time the monks from the group of six were swaying and leaning their bodies while sitting in inhabited areas. …
Final ruling
ms2V_1761“Na kāyappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not sway my body while sitting in inhabited areas,’ this is how you should train.”
ms2V_1762Na kāyappacālakaṁ antaraghare nisīditabbaṁ. One should not sway one’s body while sitting in an inhabited area; Kāyaṁ paggahetvā nisīditabbaṁ. one should sit keeping one’s body straight. Yo anādariyaṁ paṭicca kāyappacālakaṁ antaraghare nisīdati kāyaṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, sways and leans his body while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1763Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1764Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
ms2V_1765Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū bāhuppacālakaṁ antaraghare gacchanti bāhuṁ olambentā …pe…. At that time the monks from the group of six were swinging and dangling their arms while walking in inhabited areas. …
Final ruling
ms2V_1766“Na bāhuppacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not swing my arms while walking in inhabited areas,’ this is how you should train.”
ms2V_1767Na bāhuppacālakaṁ antaraghare gantabbaṁ. One should not swing one’s arms while walking in an inhabited area; Bāhuṁ paggahetvā gantabbaṁ. one should walk keeping one’s arms steady. Yo anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare gacchati bāhuṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, swings and dangles his arms while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1768Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1769Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1770Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū bāhuppacālakaṁ antaraghare nisīdanti bāhuṁ olambentā …pe…. At that time the monks from the group of six were swinging and dangling their arms while sitting in inhabited areas. …
Final ruling
ms2V_1771“Na bāhuppacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not swing my arms while sitting in inhabited areas,’ this is how you should train.”
ms2V_1772Na bāhuppacālakaṁ antaraghare nisīditabbaṁ. One should not swing one’s arms while sitting in an inhabited area; Bāhuṁ paggahetvā nisīditabbaṁ. one should sit keeping one’s arms steady. Yo anādariyaṁ paṭicca bāhuppacālakaṁ antaraghare nisīdati bāhuṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, swings and dangles his arms while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1773Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1774Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1775Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sīsappacālakaṁ antaraghare gacchanti sīsaṁ olambentā …pe…. At that time the monks from the group of six were swaying and tilting their heads while walking in inhabited areas. …
Final ruling
ms2V_1776“Na sīsappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not sway my head while walking in inhabited areas,’ this is how you should train.”
ms2V_1777Na sīsappacālakaṁ antaraghare gantabbaṁ. One should not sway one’s head while walking in an inhabited area; Sīsaṁ paggahetvā gantabbaṁ. one should walk keeping one’s head straight. Yo anādariyaṁ paṭicca sīsappacālakaṁ antaraghare gacchati sīsaṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, sways and tilts his head while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1778Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1779Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1780Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sīsappacālakaṁ antaraghare nisīdanti sīsaṁ olambentā …pe…. At that time the monks from the group of six were swaying and hanging their heads while sitting in inhabited areas. …
Final ruling
ms2V_1781“Na sīsappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not sway my head while sitting in inhabited areas,’ this is how you should train.”
ms2V_1782Na sīsappacālakaṁ antaraghare nisīditabbaṁ. One should not sway one’s head while sitting in an inhabited area; Sīsaṁ paggahetvā nisīditabbaṁ. one should sit keeping one’s head straight. Yo anādariyaṁ paṭicca sīsappacālakaṁ antaraghare nisīdati sīsaṁ olambento, āpatti dukkaṭassa. If a monk, out of disrespect, sways and hangs his head while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1783Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1784Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Ujjagghikavaggo dutiyo. The second sub-chapter on laughing loudly is finished.
Origin story
ms2V_1785Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū khambhakatā antaraghare gacchanti …pe…. At that time the monks from the group of six had their hands on their hips while walking in inhabited areas. …
Final ruling
ms2V_1786“Na khambhakato antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not have my hands on my hips while walking in inhabited areas,’ this is how you should train.”
ms2V_1787Na khambhakatena antaraghare gantabbaṁ. One should not have one’s hands on one’s hips while walking in an inhabited area. Yo anādariyaṁ paṭicca ekato vā ubhato vā khambhaṁ katvā antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, has one or both hands on his hips while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1788Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1789Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1790Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū khambhakatā antaraghare nisīdanti …pe…. At that time the monks from the group of six had their hands on their hips while sitting in inhabited areas. …
Final ruling
ms2V_1791“Na khambhakato antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not have my hands on my hips while sitting in inhabited areas,’ this is how you should train.”
ms2V_1792Na khambhakatena antaraghare nisīditabbaṁ. One should not have one’s hands on one’s hips while sitting in an inhabited area. Yo anādariyaṁ paṭicca ekato vā ubhato vā khambhaṁ katvā antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, has one or both hands on his hips while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1793Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1794Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1795Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sasīsaṁ pārupitvā antaraghare gacchanti …pe…. At that time the monks from the group of six were covering their heads with their upper robes while walking in inhabited areas. …
Final ruling
ms2V_1796“Na oguṇṭhito antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not cover my head while walking in inhabited areas,’ this is how you should train.”
ms2V_1797Na oguṇṭhitena antaraghare gantabbaṁ. One should not cover one’s head while walking in an inhabited area. Yo anādariyaṁ paṭicca sasīsaṁ pārupitvā antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, covers his head with his upper robe while walking in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1798Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1799Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1800Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sasīsaṁ pārupitvā antaraghare nisīdanti …pe…. At that time the monks from the group of six were covering their heads with their robes while sitting in inhabited areas. …
Final ruling
ms2V_1801“Na oguṇṭhito antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not cover my head while sitting in inhabited areas;’ this is how you should train.”
ms2V_1802Na oguṇṭhitena antaraghare nisīditabbaṁ. One should not cover one’s head while sitting in an inhabited area. Yo anādariyaṁ paṭicca sasīsaṁ pārupitvā antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, covers his head with his upper robe while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1803Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1804Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1805Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ukkuṭikāya antaraghare gacchanti …pe…. At that time the monks from the group of six were moving about while squatting on their heels in inhabited areas. …
Final ruling
ms2V_1806“Na ukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā”ti. “‘I will not move about while squatting on my heels in inhabited areas,’ this is how you should train.”
ms2V_1807Na ukkuṭikāya antaraghare gantabbaṁ. One should not move about while squatting on one’s heels in an inhabited area. Yo anādariyaṁ paṭicca ukkuṭikāya antaraghare gacchati, āpatti dukkaṭassa. If a monk, out of disrespect, moves about while squatting on his heels in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1808Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1809Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1810Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū pallatthikāya antaraghare nisīdanti …pe…. At that time the monks from the group of six were clasping their knees while sitting in inhabited areas. …
Final ruling
ms2V_1811“Na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā”ti. “‘I will not clasp my knees while sitting in inhabited areas,’ this is how you should train.”
ms2V_1812Na pallatthikāya antaraghare nisīditabbaṁ. One should not clasp one’s knees while sitting in an inhabited area. Yo anādariyaṁ paṭicca hatthapallatthikāya vā dussapallatthikāya vā antaraghare nisīdati, āpatti dukkaṭassa. If a monk, out of disrespect, clasps his knees with his hands or with a cloth while sitting in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1813Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; vāsūpagatassa, if he has entered his dwelling; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1814Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
ms2V_1815Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū asakkaccaṁ piṇḍapātaṁ paṭiggaṇhanti chaḍḍetukāmā viya …pe…. At that time the monks from the group of six were receiving almsfood contemptuously, as if wanting to throw it away. …
Final ruling
ms2V_1816“Sakkaccaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. “‘I will receive almsfood respectfully,’ this is how you should train.”
ms2V_1817Sakkaccaṁ piṇḍapāto paṭiggahetabbo. Almsfood is to be received respectfully. Yo anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ paṭiggaṇhāti chaḍḍetukāmo viya, āpatti dukkaṭassa. If a monk, out of disrespect, receives almsfood contemptuously, as if wanting to throw it away, he commits an offense of wrong conduct.
Non-offenses
ms2V_1818Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1819Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1820Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū tahaṁ tahaṁ olokentā piṇḍapātaṁ paṭiggaṇhanti, ākirantepi atikkantepi na jānanti …pe…. At that time the monks from the group of six were receiving almsfood while looking here and there, and they did not know whether people were still giving or whether they had received too much. …
Final ruling
ms2V_1821“Pattasaññī piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. “‘I will receive almsfood with attention on the almsbowl,’ this is how you should train.”
ms2V_1822Pattasaññinā piṇḍapāto paṭiggahetabbo. Almsfood is to be received with attention on the bowl. Yo anādariyaṁ paṭicca tahaṁ tahaṁ olokento piṇḍapātaṁ paṭiggaṇhāti, āpatti dukkaṭassa. If a monk, out of disrespect, receives almsfood while looking here and there, he commits an offense of wrong conduct.
Non-offenses
ms2V_1823Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1824Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1825Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍapātaṁ paṭiggaṇhantā sūpaññeva bahuṁ paṭiggaṇhanti …pe…. At that time the monks from the group of six were receiving almsfood with large amounts of bean curry. …
Final ruling
ms2V_1826“Samasūpakaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. “‘I will receive almsfood with the right proportion of bean curry,’ this is how you should train.”
Definitions
Samasūpako piṇḍapāto paṭiggahetabbo. Almsfood should be received with the right proportion of bean curry. Yo anādariyaṁ paṭicca sūpaññeva bahuṁ paṭiggaṇhāti, āpatti dukkaṭassa. If a monk, out of disrespect, receives much bean curry, he commits an offense of wrong conduct.
Non-offenses
ms2V_1828Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; rasarase, if it is any food apart from bean curry; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1829Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1830Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū thūpīkataṁ piṇḍapātaṁ paṭiggaṇhanti …pe…. At that time the monks from the group of six received almsfood in a heap. …
Final ruling
ms2V_1831“Samatittikaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. “‘I will receive an even level of almsfood,’ this is how you should train.”
ms2V_1832Samatittiko piṇḍapāto paṭiggahetabbo. Almsfood is to be received at an even level. Yo anādariyaṁ paṭicca thūpīkataṁ piṇḍapātaṁ paṭiggaṇhāti, āpatti dukkaṭassa. If a monk, out of disrespect, receives almsfood in a heap, he commits an offense of wrong conduct.
Non-offenses
ms2V_1833Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1834Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Khambhakatavaggo tatiyo. The third sub-chapter on hands on hips is finished.
Origin story
ms2V_1835Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū asakkaccaṁ piṇḍapātaṁ bhuñjanti abhuñjitukāmā viya …pe…. At that time the monks from the group of six were eating almsfood contemptuously, as if not wanting to eat it. …
Final ruling
ms2V_1836“Sakkaccaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will eat almsfood respectfully,’ this is how you should train.”
ms2V_1837Sakkaccaṁ piṇḍapāto bhuñjitabbo. Almsfood is to be eaten respectfully. Yo anādariyaṁ paṭicca asakkaccaṁ piṇḍapātaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats almsfood contemptuously, he commits an offense of wrong conduct.
Non-offenses
ms2V_1838Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1839Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1840Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū tahaṁ tahaṁ olokentā piṇḍapātaṁ bhuñjanti, ākirantepi atikkantepi na jānanti …pe…. At that time the monks from the group of six were eating almsfood while looking here and there, and they did not know whether people were still giving or whether they had received too much. …
Final ruling
ms2V_1841“Pattasaññī piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will eat almsfood with attention on the almsbowl,’ this is how you should train.”
ms2V_1842Pattasaññinā piṇḍapāto bhuñjitabbo. Almsfood is to be eaten with attention on the bowl. Yo anādariyaṁ paṭicca tahaṁ tahaṁ olokento piṇḍapātaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats almsfood while looking here and there, he commits an offense of wrong conduct.
Non-offenses
ms2V_1843Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1844Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1845Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū tahaṁ tahaṁ omasitvā piṇḍapātaṁ bhuñjanti …pe…. At that time the monks from the group of six ate almsfood picking here and there. …
Final ruling
ms2V_1846“Sapadānaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will eat almsfood in order,’ this is how you should train.”
ms2V_1847Sapadānaṁ piṇḍapāto bhuñjitabbo. Almsfood is to be eaten in order. Yo anādariyaṁ paṭicca tahaṁ tahaṁ omasitvā piṇḍapātaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats almsfood picking here and there, he commits an offense of wrong conduct.
Non-offenses
ms2V_1848Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; aññesaṁ dento omasati, if he picks things out to give to others; aññassa bhājane ākiranto omasati, if he picks things out to put it into someone else’s vessel; uttaribhaṅge, if it is a non-bean curry; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1849Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1850Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍapātaṁ bhuñjantā sūpaññeva bahuṁ bhuñjanti …pe…. At that time the monks from the group of six were eating almsfood with large amounts of bean curry. …
Final ruling
ms2V_1851“Samasūpakaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will eat almsfood with the right proportion of bean curry,’ this is how you should train.”
Definitions
Samasūpako piṇḍapāto bhuñjitabbo. Almsfood should be eaten with the right proportion of bean curry. Yo anādariyaṁ paṭicca sūpaññeva bahuṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats much bean curry, he commits an offense of wrong conduct.
Non-offenses
ms2V_1853Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; rasarase, if it is any food apart from bean curry; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; attano dhanena, if it is by means of his own property; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1854Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1855Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū thūpakato omadditvā piṇḍapātaṁ bhuñjanti …pe…. At that time the monks from the group of six ate their almsfood after making a heap. …
Final ruling
ms2V_1856“Na thūpakato omadditvā piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat almsfood after making a heap,’ this is how you should train.”
ms2V_1857Na thūpakato omadditvā piṇḍapāto bhuñjitabbo. Almsfood should not be eaten after making a heap. Yo anādariyaṁ paṭicca thūpakato omadditvā piṇḍapātaṁ bhuñjati āpatti dukkaṭassa. If a monk, out of disrespect, eats almsfood after making heap, he commits an offense of wrong conduct.
Non-offenses
ms2V_1858Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; parittake sese ekato saṅkaḍḍhitvā omadditvā bhuñjati, if only a little food remains and he eats it after collecting it in one place; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1859Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1860Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sūpampi byañjanampi odanena paṭicchādenti bhiyyokamyataṁ upādāya …pe…. At that time the monks from the group of six were covering their curries with rice because they wanted more. …
Final ruling
ms2V_1861“Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādessāmi bhiyyokamyataṁ upādāyāti sikkhā karaṇīyā”ti. “‘I will not cover my curries with rice because I want more,’ this is how you should train.”
ms2V_1862Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādetabbaṁ bhiyyokamyataṁ upādāya. One should not cover one’s curries with rice because one wants more. Yo anādariyaṁ paṭicca sūpaṁ vā byañjanaṁ vā odanena paṭicchādeti bhiyyokamyataṁ upādāya, āpatti dukkaṭassa. If a monk, out of disrespect, covers his curries with rice because he wants more, he commits an offense of wrong conduct.
Non-offenses
ms2V_1863Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; sāmikā paṭicchādetvā denti, if the owners cover it and then give; na bhiyyokamyataṁ upādāya, if it is not out of a desire for more; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1864Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
First sub-story
ms2V_1865Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sūpampi odanampi attano atthāya viññāpetvā bhuñjanti. At that time the monks from the group of six ate rice and bean curry that they had requested themselves. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā sūpampi odanampi attano atthāya viññāpetvā bhuñjissanti. “How can the Sakyan monastics eat rice and bean curry that they have requested themselves? Kassa sampannaṁ na manāpaṁ. Who doesn’t like nice food? Kassa sāduṁ na ruccatī”ti. Who doesn’t prefer tasty food?”
ms2V_1866Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū sūpampi odanampi attano atthāya viññāpetvā bhuñjissantī”ti …pe… “How can the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, sūpampi odanampi attano atthāya viññāpetvā bhuñjathā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, sūpampi odanampi attano atthāya viññāpetvā bhuñjissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_1867“Na sūpaṁ vā odanaṁ vā attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā”ti. ‘“I will not request bean curry or rice for myself and then eat it,” this is how you should train.’”
ms2V_1868Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1869Tena kho pana samayena bhikkhū gilānā honti. Soon afterwards a number of monks were sick. Gilānapucchakā bhikkhū gilāne bhikkhū etadavocuṁ—The monks who were looking after them asked, “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti? “I hope you’re bearing up? I hope you’re getting better?”
“Pubbe mayaṁ, āvuso, sūpampi odanampi attano atthāya viññāpetvā bhuñjāma, tena no phāsu hoti. “Previously we ate rice and bean curry that we had requested ourselves, and then we were comfortable. Idāni pana—But now ‘bhagavatā paṭikkhittan’ti kukkuccāyantā na viññāpema, tena no na phāsu hotī”ti. that the Buddha has prohibited this, we don’t ask because we’re afraid of wrongdoing. And because of that we’re not comfortable.”
Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he gave a teaching and addressed the monks: anujānāmi, bhikkhave, gilānena bhikkhunā sūpampi odanampi attano atthāya viññāpetvā bhuñjituṁ. “Monks, I allow a sick monk to eat rice and bean curry that he has requested for himself.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1870“Na sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā”ti. ‘“When not sick, I will not request bean curry or rice for myself and then eat it,” this is how you should train.’”
ms2V_1871Na sūpaṁ vā odanaṁ vā agilānena attano atthāya viññāpetvā bhuñjitabbaṁ. When one is not sick, one should not request bean curry or rice for oneself and then eat it. Yo anādariyaṁ paṭicca sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa. If a monk who is not sick, out of disrespect, eats bean curry or rice that he has requested for himself, he commits an offense of wrong conduct.
Non-offenses
ms2V_1872Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; ñātakānaṁ, if it is from relatives; pavāritānaṁ, if it is from those who have given an invitation; aññassatthāya, if it is for the benefit of someone else; attano dhanena, if it is by means of his own property; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1873Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1874Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ujjhānasaññī paresaṁ pattaṁ olokenti …pe…. At that time the monks from the group of six were looking at the bowls of others finding fault. …
Final ruling
ms2V_1875“Na ujjhānasaññī paresaṁ pattaṁ olokessāmīti sikkhā karaṇīyā”ti. “‘I will not look at another’s almsbowl finding fault,’ this is how you should train.”
ms2V_1876Na ujjhānasaññinā paresaṁ patto oloketabbo. One should not look at the bowl of another finding fault. Yo anādariyaṁ paṭicca ujjhānasaññī paresaṁ pattaṁ oloketi, āpatti dukkaṭassa. If a monk, out of disrespect, looks at the bowl of another finding fault, he commits an offense of wrong conduct.
Non-offenses
ms2V_1877Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; “dassāmī”ti vā “dāpessāmī”ti vā oloketi, if he looks with the intention of giving or having someone give; na ujjhānasaññissa, if he is not finding fault; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1878Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1879Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū mahantaṁ kabaḷaṁ karonti …pe… At that time the monks from the group of six were making large mouthfuls. …
Final ruling
ms2V_1880“Nātimahantaṁ kabaḷaṁ karissāmīti sikkhā karaṇīyā”ti. “‘I will not make mouthful that are too large,’ this is how you should train.”
ms2V_1881Nātimahanto kabaḷo kātabbo. One should not make mouthfuls that are too large. Yo anādariyaṁ paṭicca mahantaṁ kabaḷaṁ karoti, āpatti dukkaṭassa. If a monk, out of disrespect, makes a large mouthful, he commits an offense of wrong conduct.
Non-offenses
ms2V_1882Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; khajjake, if it is a fresh food; phalāphale, if it is any kind of fruit; uttaribhaṅge, if it is a non-bean curry; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1883Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1884Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū dīghaṁ ālopaṁ karonti …pe…. At that time the monks from the group of six were making elongated mouthfuls. …
Final ruling
ms2V_1885“Parimaṇḍalaṁ ālopaṁ karissāmīti sikkhā karaṇīyā”ti. “‘I will make rounded mouthfuls,’ this is how you should train.”
ms2V_1886Parimaṇḍalo ālopo kātabbo. One should make rounded mouthfuls. Yo anādariyaṁ paṭicca dīghaṁ ālopaṁ karoti, āpatti dukkaṭassa. If a monk, out of disrespect, makes an elongated mouthful, he commits an offense of wrong conduct.
Non-offenses
ms2V_1887Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; khajjake, if it is a fresh food; phalāphale, if it is any kind of fruit; uttaribhaṅge, if it is a non-bean curry; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1888Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Sakkaccavaggo catuttho. The fourth sub-chapter on respectfully is finished.
Origin story
ms2V_1889Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū anāhaṭe kabaḷe mukhadvāraṁ vivaranti …pe…. At that time the monks from the group of six opened their mouths without bringing a mouthful to it. …
Final ruling
ms2V_1890“Na anāhaṭe kabaḷe mukhadvāraṁ vivarissāmīti sikkhā karaṇīyā”ti. “‘I will not open my mouth without bringing a mouthful to it,’ this is how you should train.”
ms2V_1891Na anāhaṭe kabaḷe mukhadvāraṁ vivaritabbaṁ. One should not open one’s mouth without bringing a mouthful to it. Yo anādariyaṁ paṭicca anāhaṭe kabaḷe mukhadvāraṁ vivarati, āpatti dukkaṭassa. If a monk, out of disrespect, opens his mouth without bringing a mouthful to it, he commits an offense of wrong conduct.
Non-offenses
ms2V_1892Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1893Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1894Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū bhuñjamānā sabbaṁ hatthaṁ mukhe pakkhipanti …pe…. At that time the monks from the group of six put their whole hand in their mouths while eating. …
Final ruling
ms2V_1895“Na bhuñjamāno sabbaṁ hatthaṁ mukhe pakkhipissāmīti sikkhā karaṇīyā”ti. “‘I will not put my whole hand in my mouth while eating,’ this is how you should train.”
ms2V_1896Na bhuñjamānena sabbo hattho mukhe pakkhipitabbo. One should not put one’s whole hand in one’s mouth while eating. Yo anādariyaṁ paṭicca bhuñjamāno sabbaṁ hatthaṁ mukhe pakkhipati, āpatti dukkaṭassa. If a monk, out of disrespect, puts his whole hand in his mouth while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1897Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1898Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1899Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sakabaḷena mukhena byāharanti …pe…. At that time the monks from the group of six spoke with food in their mouths. …
Final ruling
ms2V_1900“Na sakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā”ti. “‘I will not speak with food in my mouth,’ this is how you should train.”
ms2V_1901Na sakabaḷena mukhena byāharitabbaṁ. One should not speak with food in one’s mouth. Yo anādariyaṁ paṭicca sakabaḷena mukhena byāharati, āpatti dukkaṭassa. If a monk, out of disrespect, speaks with food in his mouth, he commits an offense of wrong conduct.
Non-offenses
ms2V_1902Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1903Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1904Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū piṇḍukkhepakaṁ bhuñjanti …pe… At that time the monks from the group of six ate from lifted balls of food. …
Final ruling
ms2V_1905“Na piṇḍukkhepakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat from a lifted ball of food,’ this is how you should train.”
ms2V_1906Na piṇḍukkhepakaṁ bhuñjitabbaṁ. One should not eat from a lifted ball of food. Yo anādariyaṁ paṭicca piṇḍukkhepakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats from a lifted ball of food, he commits an offense of wrong conduct.
Non-offenses
ms2V_1907Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; khajjake, if it is a fresh food; phalāphale, if it is any kind of fruit; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1908Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1909Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū kabaḷāvacchedakaṁ bhuñjanti …pe…. At that time the monks from the group of six ate breaking up mouthfuls. …
Final ruling
ms2V_1910“Na kabaḷāvacchedakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat breaking up mouthfuls,’ this is how you should train.”
ms2V_1911Na kabaḷāvacchedakaṁ bhuñjitabbaṁ. One should not eat breaking up mouthfuls. Yo anādariyaṁ paṭicca kabaḷāvacchedakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats breaking up mouthfuls, he commits an offense of wrong conduct.
Non-offenses
ms2V_1912Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; khajjake, if it is a fresh food; phalāphale, if it is any kind of fruit; uttaribhaṅge, if it is a non-bean curry; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1913Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1914Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū avagaṇḍakārakaṁ bhuñjanti …pe… At that time the monks from the group of six ate stuffing their cheeks. …
Final ruling
ms2V_1915“Na avagaṇḍakārakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat stuffing my cheeks,’ this is how you should train.”
ms2V_1916Na avagaṇḍakārakaṁ bhuñjitabbaṁ. One should not eat stuffing one’s cheeks. Yo anādariyaṁ paṭicca ekato vā ubhato vā gaṇḍaṁ katvā bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats stuffing one or both cheeks, he commits an offense of wrong conduct.
Non-offenses
ms2V_1917Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; phalāphale, if it is any kind of fruit; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1918Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
ms2V_1919Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū hatthaniddhunakaṁ bhuñjanti …pe…. At that time the monks from the group of six ate shaking their hands. …
Final ruling
ms2V_1920“Na hatthaniddhunakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat shaking my hand,’ this is how you should train.”
ms2V_1921Na hatthaniddhunakaṁ bhuñjitabbaṁ. One should not eat shaking one’s hand. Yo anādariyaṁ paṭicca hatthaniddhunakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats shaking his hand, he commits an offense of wrong conduct.
Non-offenses
ms2V_1922Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; kacavaraṁ chaḍḍento hatthaṁ niddhunāti, if he shakes the hand to discard trash; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1923Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1924Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sitthāvakārakaṁ bhuñjanti …pe… At that time the monks from the group of six scattered rice while eating. …
Final ruling
ms2V_1925“Na sitthāvakārakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat scattering rice,’ this is how you should train.”
ms2V_1926Na sitthāvakārakaṁ bhuñjitabbaṁ. One should not scatter rice while eating. Yo anādariyaṁ paṭicca sitthāvakārakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats scattering rice, he commits an offense of wrong conduct.
Non-offenses
ms2V_1927Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; kacavaraṁ chaḍḍento sitthaṁ chaḍḍayati, if he discards rice while discarding trash; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1928Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1929Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū jivhānicchārakaṁ bhuñjanti …pe…. At that time the monks from the group of six ate sticking out their tongues. …
Final ruling
ms2V_1930“Na jivhānicchārakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not eat sticking out my tongue,’ this is how you should train.”
ms2V_1931Na jivhānicchārakaṁ bhuñjitabbaṁ. One should not eat sticking out one’s tongue. Yo anādariyaṁ paṭicca jivhānicchārakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, eats sticking out his tongue, he commits an offense of wrong conduct.
Non-offenses
ms2V_1932Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1933Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1934Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū capucapukārakaṁ bhuñjanti …pe… At that time the monks from the group of six made chomping sounds while eating. …
Final ruling
ms2V_1935“Na capucapukārakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not make a chomping sound while eating,’ this is how you should train.”
ms2V_1936Na capucapukārakaṁ bhuñjitabbaṁ. One should not make a chomping sound while eating. Yo anādariyaṁ paṭicca capucapukārakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, makes a chomping sound while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1937Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1938Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Kabaḷavaggo pañcamo. The fifth sub-chapter on mouthfuls is finished.
Origin story
ms2V_1939Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. Tena kho pana samayena aññatarena brāhmaṇena saṅghassa payopānaṁ paṭiyattaṁ hoti. At that time a brahmin had prepared a milk drink for the Sangha. Bhikkhū surusurukārakaṁ khīraṁ pivanti. The monks slurped while drinking the milk. Aññataro naṭapubbako bhikkhu evamāha—A monk who was previously an entertainer made a joke of it, saying, “sabboyaṁ maññe saṅgho sītīkato”ti. “It’s as if the whole sangha is cooled.”
ms2V_1940Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him, “kathañhi nāma bhikkhu saṅghaṁ ārabbha davaṁ karissatī”ti …pe… “How could a monk joke about the Sangha?” … “saccaṁ kira tvaṁ, bhikkhu, saṅghaṁ ārabbha davaṁ akāsī”ti? “Is it true, monk, that you did this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked him … kathañhi nāma tvaṁ, moghapurisa, saṅghaṁ ārabbha davaṁ karissasi. “Foolish man, how could you do this? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking him … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:
“na, bhikkhave, buddhaṁ vā dhammaṁ vā saṅghaṁ vā ārabbha davo kātabbo. “Monks, you should not joke about the Buddha, the Teaching, or the Sangha. Yo kareyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”
Atha kho bhagavā taṁ bhikkhuṁ anekapariyāyena vigarahitvā dubbharatāya …pe… After rebuking that monk in many ways, the Buddha spoke in dispraise of being difficult to support … the Buddha said, evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1941“Na surusurukārakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. ‘“I will not slurp while eating,” this is how you should train.’”
ms2V_1942Na surusurukārakaṁ bhuñjitabbaṁ. One should not slurp while eating. Yo anādariyaṁ paṭicca surusurukārakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, slurps while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1943Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1944Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_1945Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū hatthanillehakaṁ bhuñjanti …pe…. At that time the monks from the group of six were licking their hands while eating. …
Final ruling
ms2V_1946“Na hatthanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not lick my hands while eating,’ this is how you should train.”
ms2V_1947Na hatthanillehakaṁ bhuñjitabbaṁ. One should not lick one’s hands while eating. Yo anādariyaṁ paṭicca hatthanillehakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, licks his hands while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1948Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1949Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_1950Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū pattanillehakaṁ bhuñjanti …pe… At that time the monks from the group of six were licking their bowls while eating. …
Final ruling
ms2V_1951“Na pattanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not lick my almsbowl while eating,’ this is how you should train.”
ms2V_1952Na pattanillehakaṁ bhuñjitabbaṁ. One should not lick one’s bowl while eating. Yo anādariyaṁ paṭicca pattanillehakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, licks his bowl while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1953Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; parittake sese ekato saṅkaḍḍhitvā nillehitvā bhuñjati, if only a little food remains and he eats it after collecting it in one place and then licking it; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1954Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_1955Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū oṭṭhanillehakaṁ bhuñjanti …pe… At that time the monks from the group of six were licking their lips while eating. …
Final ruling
ms2V_1956“Na oṭṭhanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not lick my lips while eating,’ this is how you should train.”
ms2V_1957Na oṭṭhanillehakaṁ bhuñjitabbaṁ. One should not lick one’s lips while eating. Yo anādariyaṁ paṭicca oṭṭhanillehakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, licks his lips while eating, he commits an offense of wrong conduct.
Non-offenses
ms2V_1958Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1959Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_1960Tena samayena buddho bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time when the Buddha was staying in the Bhagga country at Susumāragira in the Bhesakaḷā Grove, Tena kho pana samayena bhikkhū kokanade pāsāde sāmisena hatthena pānīyathālakaṁ paṭiggaṇhanti. the monks in the Kokanada stilt house were receiving the drinking-water vessel with hands soiled with food. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā sāmisena hatthena pānīyathālakaṁ paṭiggahessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics receive drinking-water vessels with hands soiled with food? They’re just like householders who indulge in worldly pleasures!”
ms2V_1961Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū sāmisena hatthena pānīyathālakaṁ paṭiggahessantī”ti …pe… “How can those monks do this?” … “saccaṁ kira, bhikkhave, bhikkhū sāmisena hatthena pānīyathālakaṁ paṭiggaṇhantī”ti? “Is it true, monks, that they do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā sāmisena hatthena pānīyathālakaṁ paṭiggahessanti. “How can those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1962“Na sāmisena hatthena pānīyathālakaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. ‘“I will not receive the drinking-water vessel with a hand soiled with food,” this is how you should train.’”
ms2V_1963Na sāmisena hatthena pānīyathālako paṭiggahetabbo. One should not receive the drinking-water vessel with a hand soiled with food. Yo anādariyaṁ paṭicca sāmisena hatthena pānīyathālakaṁ paṭiggaṇhāti, āpatti dukkaṭassa. If a monk, out of disrespect, receives the drinking-water vessel with a hand soiled with food, he commits an offense of wrong conduct.
Non-offenses
ms2V_1964Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; “dhovissāmī”ti vā “dhovāpessāmī”ti vā paṭiggaṇhāti, if he receives it with the intention of washing it or having it washed; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1965Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_1966Tena samayena buddho bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time when the Buddha was staying in the Bhagga country at Susumāragira in the Bhesakaḷā Grove, Tena kho pana samayena bhikkhū kokanade pāsāde sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍenti. the monks in the Kokanada stilt house were discarding their bowl-washing water containing rice in inhabited areas. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics discard their bowl-washing water containing rice in inhabited areas? They’re just like householders who indulge in worldly pleasures!”
ms2V_1967Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma bhikkhū sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessantī”ti …pe… “How can those monks do this?” … “saccaṁ kira, bhikkhave, bhikkhū sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍentī”ti? “Is it true, monks, that they do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma te, bhikkhave, moghapurisā sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessanti. “How can those foolish men do this? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_1968“Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessāmīti sikkhā karaṇīyā”ti. ‘“I will not discard bowl-washing water containing rice in inhabited areas,” this is how you should train.’”
ms2V_1969Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍetabbaṁ. One should not discard bowl-washing water containing rice in an inhabited area. Yo anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍeti, āpatti dukkaṭassa. If a monk, out of disrespect, discards bowl-washing water containing rice in an inhabited area, he commits an offense of wrong conduct.
Non-offenses
ms2V_1970Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; uddharitvā vā bhinditvā vā paṭiggahe vā nīharitvā vā chaḍḍeti, if he discards it after removing the rice, after breaking it up, into a container, or after taking it outside; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1971Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
First sub-story
ms2V_1972Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying in the Bhagga country at Susumāragira in the Bhesakaḷā Grove, the deer park. Tena kho pana samayena chabbaggiyā bhikkhū chattapāṇissa dhammaṁ desenti. At that time the monks from the group of six gave teachings to people holding a sunshade.
ms2V_1973Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū chattapāṇissa dhammaṁ desessantī”ti …pe… “How can the monks from the group of six give teachings to people holding a sunshade?” … “saccaṁ kira tumhe, bhikkhave, chattapāṇissa dhammaṁ desethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, chattapāṇissa dhammaṁ desessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_1974“Na chattapāṇissa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. ‘“I will not give a teaching to anyone holding a sunshade,” this is how you should train.’”
ms2V_1975Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_1976Tena kho pana samayena bhikkhū chattapāṇissa gilānassa dhammaṁ desetuṁ kukkuccāyanti. Soon afterwards, being afraid of wrongdoing, the monks did not give teachings to sick people holding a sunshade. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā chattapāṇissa gilānassa dhammaṁ na desessantī”ti. “How can the Sakyan monastics not give teachings to someone who’s sick holding a sunshade?”
ms2V_1977Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. and they told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks: “anujānāmi, bhikkhave, chattapāṇissa gilānassa dhammaṁ desetuṁ. “Monks, I allow you to give a teaching to someone who’s sick holding a sunshade.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_1978“Na chattapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. ‘“I will not give a teaching to anyone holding a sunshade who is not sick,” this is how you should train.’”
Definitions
Na chattapāṇissa agilānassa dhammo desetabbo. One should not give a teaching to anyone holding a sunshade who is not sick. Yo anādariyaṁ paṭicca chattapāṇissa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone holding a sunshade who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_1982Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1983Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_1984Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū daṇḍapāṇissa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people holding staffs. …
Final ruling
ms2V_1985“Na daṇḍapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone holding a staff who is not sick,’ this is how you should train.”
Definitions
ms2V_1987Na daṇḍapāṇissa agilānassa dhammo desetabbo. One should not give a teaching to anyone holding a staff who is not sick. Yo anādariyaṁ paṭicca daṇḍapāṇissa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk out, of disrespect, gives a teaching to someone holding a staff who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_1988Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1989Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_1990Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū satthapāṇissa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people holding knives. …
Final ruling
ms2V_1991“Na satthapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone holding a knife who is not sick,’ this is how you should train.”
Definitions
ms2V_1993Na satthapāṇissa agilānassa dhammo desetabbo. One should not give a teaching to anyone holding a knife who is not sick. Yo anādariyaṁ paṭicca satthapāṇissa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone holding a knife who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_1994Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_1995Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_1996Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū āvudhapāṇissa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people holding weapons. …
Final ruling
ms2V_1997“Na āvudhapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone holding a weapon who is not sick,’ this is how you should train.”
Definitions
ms2V_1999Na āvudhapāṇissa agilānassa dhammo desetabbo. One should not give a teaching to anyone holding a weapon who is not sick. Yo anādariyaṁ paṭicca āvudhapāṇissa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone holding a weapon who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2000Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2001Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Surusuruvaggo chaṭṭho. The sixth sub-chapter on slurping is finished.
Origin story
ms2V_2002Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū pādukāruḷhassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people wearing shoes. …
Final ruling
ms2V_2003“Na pādukāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone wearing shoes who is not sick,’ this is how you should train.”
ms2V_2004Na pādukāruḷhassa agilānassa dhammo desetabbo. One should not give a teaching to anyone wearing shoes who is not sick. Yo anādariyaṁ paṭicca akkantassa vā paṭimukkassa vā omukkassa vā agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone who is not sick and who is standing on shoes, whose shoes are fastened, or whose shoes are loose, he commits an offense of wrong conduct.
Non-offenses
ms2V_2005Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2006Paṭhamasikkhāpadaṁ niṭṭhitaṁ. The first training rule is finished.
Origin story
ms2V_2007Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū upāhanāruḷhassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people wearing sandals. …
Final ruling
ms2V_2008“Na upāhanāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone wearing sandals who is not sick,’ this is how you should train.”
ms2V_2009Na upāhanāruḷhassa agilānassa dhammo desetabbo. One should not give a teaching to anyone wearing sandals who is not sick. Yo anādariyaṁ paṭicca akkantassa vā paṭimukkassa vā omukkassa vā agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone who is not sick and who is standing on sandals, whose sandals are fastened, or whose sandals are loose, he commits an offense of wrong conduct.
Non-offenses
ms2V_2010Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2011Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.
Origin story
ms2V_2012Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū yānagatassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people in vehicles. …
Final ruling
ms2V_2013“Na yānagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone in a vehicle who is not sick,’ this is how you should train.”
Definitions
ms2V_2015Na yānagatassa agilānassa dhammo desetabbo. One should not give a teaching to anyone in a vehicle who is not sick. Yo anādariyaṁ paṭicca yānagatassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone in a vehicle who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2016Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2017Tatiyasikkhāpadaṁ niṭṭhitaṁ. The third training rule is finished.
Origin story
ms2V_2018Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū sayanagatassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people who were lying down. …
Final ruling
ms2V_2019“Na sayanagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone lying down who is not sick,’ this is how you should train.”
ms2V_2020Na sayanagatassa agilānassa dhammo desetabbo. One should not give a teaching to anyone lying down who is not sick. Yo anādariyaṁ paṭicca antamaso chamāyampi nipannassa sayanagatassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone who is lying down and who is not sick, even if they are just lying on the ground, he commits an offense of wrong conduct.
Non-offenses
ms2V_2021Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2022Catutthasikkhāpadaṁ niṭṭhitaṁ. The fourth training rule is finished.
Origin story
ms2V_2023Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū pallatthikāya nisinnassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people who were seated clasping their knees. …
Final ruling
ms2V_2024“Na pallatthikāya nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone who is seated clasping their knees and who is not sick,’ this is how you should train.”
ms2V_2025Na pallatthikāya nisinnassa agilānassa dhammo desetabbo. One should not give a teaching to anyone who is seated clasping their knees and who is not sick. Yo anādariyaṁ paṭicca hatthapallatthikāya vā dussapallatthikāya vā nisinnassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone who is clasping their knees with their hands or with a cloth and who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2026Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2027Pañcamasikkhāpadaṁ niṭṭhitaṁ. The fifth training rule is finished.
Origin story
ms2V_2028Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū veṭhitasīsassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people with headdresses. …
Final ruling
ms2V_2029“Na veṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone with a headdress who is not sick,’ this is how you should train.”
Definitions
ms2V_2031Na veṭhitasīsassa agilānassa dhammo desetabbo. One should not give a teaching to anyone with a headdress who is not sick. Yo anādariyaṁ paṭicca veṭhitasīsassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone with a headdress who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2032Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; kesantaṁ vivarāpetvā deseti, if he teaches the person after having them uncover the ends of their hair; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2033Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ. The sixth training rule is finished.
Origin story
ms2V_2034Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū oguṇṭhitasīsassa dhammaṁ desenti …pe…. At that time the monks from the group of six gave teachings to people with covered heads. …
Final ruling
ms2V_2035“Na oguṇṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching to anyone with a covered head who is not sick,’ this is how you should train.”
Definitions
ms2V_2037Na oguṇṭhitasīsassa agilānassa dhammo desetabbo. One should not give a teaching to anyone with a covered head who is not sick. Yo anādariyaṁ paṭicca oguṇṭhitasīsassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching to someone with a covered head who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2038Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; sīsaṁ vivarāpetvā deseti, if he teaches the person after having them uncover their head; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2039Sattamasikkhāpadaṁ niṭṭhitaṁ. The seventh training rule is finished.
Origin story
ms2V_2040Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū chamāyaṁ nisīditvā āsane nisinnassa dhammaṁ desenti …pe…. At that time the monks from the group of six were sitting on the ground giving teachings to people sitting on seats. …
Final ruling
ms2V_2041“Na chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching while sitting on the ground to anyone sitting on a seat who is not sick,’ this is how you should train.”
ms2V_2042Na chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammo desetabbo. One should not give a teaching while sitting on the ground to anyone sitting on a seat who is not sick. Yo anādariyaṁ paṭicca chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching while sitting on the ground to someone sitting on a seat who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2043Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2044Aṭṭhamasikkhāpadaṁ niṭṭhitaṁ. The eighth training rule is finished.
Origin story
ms2V_2045Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desenti. At that time the monks from the group of six were sitting on low seats while giving teachings to people sitting on high seats.
ms2V_2046Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them, “kathañhi nāma chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desessantī”ti …pe… “How can the monks from the group of six sit on low seats while giving teachings to people sitting on high seats?” … “saccaṁ kira tumhe, bhikkhave, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desethā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desessatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” vigarahitvā …pe… After rebuking them … dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:
Jataka
ms2V_2047“Bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ aññatarassa chapakassa pajāpati gabbhinī ahosi. “Once upon a time in Bārāṇasī, monks, there was a low-caste man whose wife became pregnant. Atha kho, bhikkhave, sā chapakī taṁ chapakaṁ etadavoca—She said to him, ‘gabbhinīmhi, ayyaputta. ‘I’m pregnant. Icchāmi ambaṁ khāditun’ti. I crave mangoes.’
‘Natthi ambaṁ, akālo ambassā’ti. ‘But there are no mangoes. It’s the wrong season.’
‘Sace na labhissāmi marissāmī’ti. ‘If I don’t get any, I’ll die.’
Tena kho pana samayena rañño ambo dhuvaphalo hoti. At that time the king had a mango tree that was always bearing fruit. Atha kho, bhikkhave, so chapako yena so ambo tenupasaṅkami; upasaṅkamitvā taṁ ambaṁ abhiruhitvā nilīno acchi. Then that low-caste man went to that mango tree, climbed it, and hid himself. Atha kho, bhikkhave, rājā purohitena brāhmaṇena saddhiṁ yena so ambo tenupasaṅkami; upasaṅkamitvā ucce āsane nisīditvā mantaṁ pariyāpuṇāti. Just then the king and his brahmin counselor went to that same mango tree. There the king sat on a high seat while learning the Vedas. Atha kho, bhikkhave, tassa chapakassa etadahosi—The low-caste man thought, ‘yāva adhammiko ayaṁ rājā, yatra hi nāma ucce āsane nisīditvā mantaṁ pariyāpuṇissati. ‘How wrong-headed this king is, in that he sits on a high seat while learning the Vedas. Ayañca brāhmaṇo adhammiko, yatra hi nāma nīce āsane nisīditvā ucce āsane nisinnassa mantaṁ vācessati. And the brahmin is wrong-headed too, in that he sits on a low seat while teaching the Vedas to one sitting on a high seat. Ahañcamhi adhammiko, yohaṁ itthiyā kāraṇā rañño ambaṁ avaharāmi. And I’m wrong-headed too, in that I steal mangoes from the king because of a woman. Sabbamidaṁ carimaṁ katan’ti This is all so low!’ tattheva paripati. And he fell out of the tree right there.
ms2V_2048The low-caste man says: ‘Ubho atthaṁ na jānanti, ‘Neither understands what is good, ubho dhammaṁ na passare; Neither sees the Truth: Yo cāyaṁ mantaṁ vāceti, Not he who teaches the Vedas, yo cādhammenadhīyati’. Nor he who learns improperly.’
ms2V_2049The brahmin replies: ‘Sālīnaṁ odano bhutto, ‘I’ve eaten the finest rice, sucimaṁsūpasecano; With a curry of pure meat: Tasmā dhamme na vattāmi, Therefore I’m not practicing the Teaching, dhammo ariyebhi vaṇṇito’. The Teaching praised by the Noble Ones.’
The low-caste man replies in turn: ms2V_2050‘Dhiratthu taṁ dhanalābhaṁ, ‘A curse it is the obtaining of wealth, yasalābhañca brāhmaṇa; And so is becoming popular, brahmin; Yā vutti vinipātena, These things come with a low rebirth, adhammacaraṇena vā. Or with wrong-headed behavior.
Paribbaja mahābrahme, pacantaññepi pāṇino; Mā tvaṁ adhammo ācarito, asmā kumbhamivābhidā’ti. ms2V_2051‘Go forth, great brahmin, Other beings will do the cooking; Don’t go against the Teaching, Because you’ll break like a jar.’
ms2V_2052Tadāpi me, bhikkhave, amanāpā nīce āsane nisīditvā ucce āsane nisinnassa mantaṁ vācetuṁ, kimaṅgaṁ pana etarahi na amanāpā bhavissati nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desetuṁ. Even at that time, monks, I was displeased by someone teaching the Vedas while sitting on a low seat to someone sitting on a high seat. How, then, could it not be displeasing now? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Final ruling
ms2V_2053“Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. ‘“I will not give a teaching while sitting on a low seat to anyone sitting on a high seat who is not sick,” this is how you should train.’”
ms2V_2054Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammo desetabbo. One should not give a teaching while sitting on a low seat to anyone sitting on a high seat who is not sick. Yo anādariyaṁ paṭicca nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching while sitting on a low seat to someone sitting on a high seat who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2055Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2056Navamasikkhāpadaṁ niṭṭhitaṁ. The ninth training rule is finished.
Origin story
ms2V_2057Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ṭhitā nisinnassa dhammaṁ desenti …pe…. At that time the monks from the group of six were standing while giving teachings to people who were sitting. …
Final ruling
ms2V_2058“Na ṭhito nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching while standing to anyone sitting who is not sick,’ this is how you should train.”
ms2V_2059Na ṭhitena nisinnassa agilānassa dhammo desetabbo. One should not give a teaching while standing to anyone sitting who is not sick. Yo anādariyaṁ paṭicca ṭhito nisinnassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching while standing to someone sitting who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2060Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2061Dasamasikkhāpadaṁ niṭṭhitaṁ. The tenth training rule is finished.
Origin story
ms2V_2062Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū pacchato gacchantā purato gacchantassa dhammaṁ desenti …pe…. At that time the monks from the group of six were walking behind while giving teachings to people walking in front. …
Final ruling
ms2V_2063“Na pacchato gacchanto purato gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching while walking behind to anyone walking in front who is not sick,’ this is how you should train.”
ms2V_2064Na pacchato gacchantena purato gacchantassa agilānassa dhammo desetabbo. One should not give a teaching while walking behind to anyone walking in front who is not sick. Yo anādariyaṁ paṭicca pacchato gacchanto purato gacchantassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching while walking behind to someone walking in front who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2065Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2066Ekādasamasikkhāpadaṁ niṭṭhitaṁ. The eleventh training rule is finished.
Origin story
ms2V_2067Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū uppathena gacchantā pathena gacchantassa dhammaṁ desenti …pe…. At that time the monks from the group of six were walking next to the path while giving teachings to people walking on the path. …
Final ruling
ms2V_2068“Na uppathena gacchanto pathena gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti. “‘I will not give a teaching while walking next to the path to anyone walking on the path who is not sick,’ this is how you should train.”
ms2V_2069Na uppathena gacchantena pathena gacchantassa agilānassa dhammo desetabbo. One should not give a teaching while walking next to the path to anyone walking on the path who is not sick. Yo anādariyaṁ paṭicca uppathena gacchanto pathena gacchantassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa. If a monk, out of disrespect, gives a teaching while walking next to the path to someone walking on the path who is not sick, he commits an offense of wrong conduct.
Non-offenses
ms2V_2070Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2071Dvādasamasikkhāpadaṁ niṭṭhitaṁ. The twelfth training rule is finished.
Origin story
ms2V_2072Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū ṭhitā uccārampi passāvampi karonti …pe…. At that time the monks from the group of six were defecating and urinating while standing. …
Final ruling
ms2V_2073“Na ṭhito agilāno uccāraṁ vā passāvaṁ vā karissāmīti sikkhā karaṇīyā”ti. “‘When not sick, I will not defecate or urinate while standing,’ this is how you should train.”
ms2V_2074Na ṭhitena agilānena uccāro vā passāvo vā kātabbo. If one is not sick, one should not defecate or urinate while standing. Yo anādariyaṁ paṭicca ṭhito agilāno uccāraṁ vā passāvaṁ vā karoti, āpatti dukkaṭassa. If, out of disrespect, a monk who is not sick defecates or urinates while standing, he commits an offense of wrong conduct.
Non-offenses
ms2V_2075Anāpatti—There is no offense: asañcicca …pe… if it is unintentional; if he is not mindful; if he does not know; if he is sick; if there are dangers; if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2076Terasamasikkhāpadaṁ niṭṭhitaṁ. The thirteenth training rule is finished.
Origin story
ms2V_2077Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū harite uccārampi passāvampi kheḷampi karonti …pe…. At that time the monks from the group of six were defecating, urinating, and spitting on cultivated plants. …
Final ruling
ms2V_2078“Na harite agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā”ti. “‘When not sick, I will not defecate, urinate, or spit on cultivated plants,’ this is how you should train.”
ms2V_2079Na harite agilānena uccāro vā passāvo vā kheḷo vā kātabbo. If one is not sick, one should not defecate, urinate, or spit on cultivated plants. Yo anādariyaṁ paṭicca harite agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karoti, āpatti dukkaṭassa. If, out of disrespect, a monk who is not sick defecates, urinates, or spits on cultivated plants, he commits an offense of wrong conduct.
Non-offenses
ms2V_2080Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; appaharite kato haritaṁ ottharati, if he does it in a place with no cultivated plants, but it then spreads to cultivated plants; āpadāsu, if there is an emergency; ummattakassa, if he is insane; ādikammikassāti. if he is the first offender.
ms2V_2081Cuddasamasikkhāpadaṁ niṭṭhitaṁ. The fourteenth training rule is finished.
Origin story
First sub-story
ms2V_2082Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena kho pana samayena chabbaggiyā bhikkhū udake uccārampi passāvampi kheḷampi karonti. At that time the monks from the group of six were defecating, urinating, and spitting in water. Manussā ujjhāyanti khiyyanti vipācenti—People complained and criticized them, “kathañhi nāma samaṇā sakyaputtiyā udake uccārampi passāvampi kheḷampi karissanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics defecate, urinate, and spit in water? They’re just like householders who indulge in worldly pleasures!”
ms2V_2083Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks heard the complaints of those people, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized those monks, “kathañhi nāma chabbaggiyā bhikkhū udake uccārampi passāvampi kheḷampi karissantī”ti …pe… “How can the monks from the group of six do this?” … “saccaṁ kira tumhe, bhikkhave, udake uccārampi passāvampi kheḷampi karothā”ti? “Is it true, monks, that you do this?”
“Saccaṁ, bhagavā”ti. “It’s true, Sir.”
Vigarahi buddho bhagavā …pe… The Buddha rebuked them … kathañhi nāma tumhe, moghapurisā, udake uccārampi passāvampi kheḷampi karissatha. “Foolish men, how can you do this? Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …” … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—“And, monks, this training rule should be recited like this:
Preliminary ruling
ms2V_2084“Na udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā”ti. ‘“I will not defecate, urinate, or spit in water,” this is how you should train.’”
ms2V_2085Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti. In this way the Buddha laid down this training rule for the monks.
Second sub-story
ms2V_2086Tena kho pana samayena gilānā bhikkhū udake uccārampi passāvampi kheḷampi kātuṁ kukkuccāyanti. Soon afterwards, being afraid of wrongdoing, sick monks did not defecate, urinate, or spit in water. Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards he gave a teaching and addressed the monks: “anujānāmi, bhikkhave, gilānena bhikkhunā udake uccārampi passāvampi kheḷampi kātuṁ. “Monks, I allow a sick monk to defecate, urinate, or spit in water.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—And so, monks, this training rule should be recited like this:
Final ruling
ms2V_2087“Na udake agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā”ti. ‘“When not sick, I will not defecate, urinate, or spit in water,” this is how you should train.’”
ms2V_2088Na udake agilānena uccāro vā passāvo vā kheḷo vā kātabbo. If one is not sick, one should not defecate, urinate, or spit in water. Yo anādariyaṁ paṭicca udake agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karoti, āpatti dukkaṭassa. If, out of disrespect, a monk who is not sick defecates, urinates, or spits in water, he commits an offense of wrong conduct.
Non-offenses
ms2V_2089Anāpatti—There is no offense: asañcicca, if it is unintentional; assatiyā, if he is not mindful; ajānantassa, if he does not know; gilānassa, if he is sick; thale kato udakaṁ ottharati, if he does it on dry ground, but it then spreads to water; āpadāsu, if there is an emergency; ummattakassa, if he is insane; khittacittassa, if he is deranged; vedanāṭṭassa, if he is overwhelmed by pain; ādikammikassāti. if he is the first offender.
ms2V_2090Pannarasamasikkhāpadaṁ niṭṭhitaṁ. The fifteenth training rule is finished.
Pādukavaggo sattamo. The seventh sub-chapter on shoes is finished.
ms2V_2091Uddiṭṭhā kho, āyasmanto, sekhiyā dhammā. “Venerables, the rules to be trained in have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.”
ms2V_2092Sekhiyā niṭṭhitā. The rules to be trained in are finished.
Sekhiyakaṇḍaṁ niṭṭhitaṁ. The chapter on training is finished.
ms2V_2093Ime kho panāyasmanto satta adhikaraṇasamathā dhammā uddesaṁ āgacchanti. “Venerables, these seven principles for the settling of legal issues come up for recitation.
ms2V_2094Uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya For the settling and resolving of legal issues whenever they arise there is:
sammukhāvinayo dātabbo, Resolution face-to-face to be applied;
sativinayo dātabbo, Resolution through recollection to be granted;
amūḷhavinayo dātabbo, Resolution because of past insanity to be granted;
paṭiññāya kāretabbaṁ, Acting according to what has been admitted;
yebhuyyasikā, Majority decision;
tassapāpiyasikā, Further penalty;
tiṇavatthārakoti. Covering over as if with grass.
ms2V_2095Uddiṭṭhā kho, āyasmanto, satta adhikaraṇasamathā dhammā. Venerables, the seven principles for the settling of legal issues have been recited. Tatthāyasmante pucchāmi—In regard to this I ask you, “kaccittha parisuddhā”? ‘Are you pure in this?’ Dutiyampi pucchāmi—A second time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Tatiyampi pucchāmi—A third time I ask, “kaccittha parisuddhā”? ‘Are you pure in this?’ Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. You are pure in this and therefore silent. I’ll remember it thus.”
ms2V_2096Adhikaraṇasamathā niṭṭhitā. The seven principles for the settling of legal issues are finished.
ms2V_2097Uddiṭṭhaṁ kho, āyasmanto, nidānaṁ; “Venerables, the introduction has been recited; uddiṭṭhā cattāro pārājikā dhammā; the four rules on expulsion have been recited; uddiṭṭhā terasa saṅghādisesā dhammā; the thirteen rules on suspension have been recited; uddiṭṭhā dve aniyatā dhammā; the two undetermined rules have been recited; uddiṭṭhā tiṁsa nissaggiyā pācittiyā dhammā; the thirty rules on relinquishment and confession have been recited; uddiṭṭhā dvenavuti pācittiyā dhammā; the ninety-two rules on confession have been recited; uddiṭṭhā cattāro pāṭidesanīyā dhammā; the four rules on acknowledgment have been recited; uddiṭṭhā sekhiyā dhammā; the rules to be trained in have been recited; uddiṭṭhā satta adhikaraṇasamathā dhammā. the seven principles for the settling of legal issues have been recited. Ettakaṁ tassa bhagavato suttāgataṁ suttapariyāpannaṁ anvaddhamāsaṁ uddesaṁ āgacchati. This much has come down and is included in the Monastic Code of the Buddha and comes up for recitation every half-month. Tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbanti. In regard to this everyone should train in unity, in concord, without dispute.”
ms2V_2098Mahāvibhaṅgo niṭṭhito. The Great Analysis is finished.